2Ji- 


LIBEARY 

OF   THE 

Theological   Seminary, 

PRINCETON,    N.  J.  J 


Cm 
Sht 


3724    B74    1334 
;ridges,    Charles,    1794-181 
k  memoir   of   Miss  Mary  Jam 
Graham 


DONATION 


deceived 


A  MEMOIR 


MISS  MARY  JANE  GRAHAM. 


A  MEMOIR 


OF 


MISS  MARY  JANE  GRAHAM, 


LATE  OF  STOKE  FLEMING,  DEVON. 


BY  THE  REV.  CHARLES  BRIDGES,  M.A. 

VICAR  OF  OLD  NEWTON,  SUFFOLK. 


PHILADELPHIA: 

KEY  &  BIDDLE,  23  MINOR  STREET. 

BOSTON:— ALLEN  &  TICKNOR. 

1S34. 


Philadelphia: 

T.  K.  Collins  &  Co.,  Printers, 

49  Prune  Street. 


PREFACE. 


The  writer  did  not  enjoy  the  privilege  of  personal  acquaint- 
ance with  the  subject  of  this  Memoir.  But  when  the  mate- 
rials, both  of  incident  and  manuscripts,  were  placed  in  his 
hands,  he  could  not  but  feel  that  many  subjects  of  valuable 
interest  and  importance  might  be  brought  out  with  advantage 
to  the  church.  He  has  been  constrained  to  compensate  for 
the  paucity  of  incident  by  the  introduction  of  large  extracts 
from  her  writings  and  correspondence,  which,  however,  will 
be  often  found  to  afford  instructive  developments  of  the  char- 
acter of  her  mind,  and  the  principles  of  her  profession.  If 
he  should  be  thought,  by  the  extension  of  his  own  remarks, 
to  have  occasionally  transgressed  the  bounds  of  a  biographer, 
he  can  only  cast  himself  upon  the  indulgence  of  his  readers, 
in  the  exercise  of  his  important  responsibility,  in  availing 
himself  of  this  opportunity  to  offer  a  few  suggestions  of 
Christian  love  upon  subjects  of  present  and  most  anxious  in- 
terest in  the  church  of  God. 

Such  as  his  work  is,  the  writer  desires  to  commend  it  to 
the  blessing  of  the  Great  Head  of  the  church,  trusting  that 
the  example  of  highly-gifted  and  consecrated  character  here 
set  forth,  may  reflect  the  glory  of  His  adorable  name,  and 
quicken  the  energies  of  those  who  bear  that  name  upon  their 
profession,  to  aspire  to  a  more  elevated  standard  of  Christian 
devotedness  and  privilege. 

Old  Newton  Vicarage,  July  16,  1832. 


CONTENTS. 


Her  early  life 


CHAPTER  I. 


CHAPTER  II. 

Her  relapse  into  infidelity 


18 


CHAPTER  III. 

General  sketch  of  Miss  Graham's  life — her  views 

of    study extensive    attainments — and    active 

devotedness  to  god         ...... 


27 


CHAPTER  IV. 

Further  extracts  from  her  writings  and  corres- 
pondence           59 

I.  On  the  great  doctrines  of  the  Gospel         .         .  59 

II.  On  subjects  of  Theological  Discussion             .  80 

III.  On  Christian  Experience  and  Practical  Religion  108 

IV.  On  Miscellaneous  Subjects  .         .         .161 


CHAPTER  V. 

Different  views  and  features  in  Miss  Graham's 
christian  character 


194 


Vlll  CONTENTS. 

CHAPTER  VI. 

HER  ILLNESS  AND  DEATH         .  .  .  .  .       220 

%                    CHAPTER  VII. 
Remarks 238 


MEMOIR 

OF 

MARY  JANE   GRAHAM, 


CHAPTER  I. 

Her  Early  Life. 

"  The  works  of  the  Lord  are  great ;  sought  out  of  all  them 
that  have  pleasure  therein."  Elevated,  indeed,  is  the  Chris- 
tian's pleasure  in  "  seeking  out  the  great  works"  of  creation. 
But  it  is  the  work  of  "  Redemption,"  which  mainly  attracts 
his  delighted  contemplation ;  as  the  mirror  in  which  the 
glory  of  his  God  and  Saviour  is  most  fully  unveiled  before 
him.  The  "new  creation"  on  the  heart  of  man  is  one  grand 
division  of  this  perfect  work  of  God  ;  and  often  does  its  dis- 
play of  "  the  beauties  of  holiness"  constrain  the  world  to  a 
reluctant  acknowledgment,  and  excite  the  Church  to  joyful 
adoration — "  What  hath  God  wrought !"  For  not  only  will 
the  Redeemer's  glory  be  manifested  in  his  saints  at  the  bliss- 
ful era  of  his  coming;  not  only  will  they  then  be  seen  as  the 
"jewels"  of  his  everlasting  crown ;  but  even  now  are  they 
"  the  glory  of  his  inheritance,"  set  forth  for  the  conviction  of 
the  world,  "  that  they  may  see,  and  know,  and  consider,  and 
understand  together,  that  the  hand  of  the  Lord  hath  done  this, 
and  that  the  Holy  One  of  Israel  has  created  it."  It  is  the  ob- 
ject of  the  following  sketch  to  bring  forth  to  view  one  of  these 
striking  manifestations  of  Divine  power  and  grace,  and  to  il- 
lustrate, in  connexion  with  this  memorial,  some  of  those  edi- 
fying and  instructive  lessons  which  it  will  be  seen  to  present 
before  us. 
B 


10  MEMOIR  OF 

Mary  Jane  Graham  was  born  in  London,  April  11,  1803. 
Her  father  was  engaged  in  a  respectable  business,  from  which 
he  retired  a  few  years  before  his  daughter's  death  (and  chiefly 
from  regard  to  her  delicate  health,)  to  the  village  of  Stoke 
Fleming,  near  Dartmouth,  Devon.  She  appears  to  have  been 
the  subject  of  early  religious  convictions.  At  the  age  of  seven 
she  had  acquired  those  habits  of  secret  prayer,  which  may  be 
considered  a  favourable  mark  of  Divine  influence  upon  her 
soul.  But  we  will  give  the  history  of  this  era  of  her  life  in 
her  own  words.  To  a  friend,  who  had  evinced  some  incre- 
dulity of  the  genuineness  or  permanency  of  early  impressions 
of  religion,  she  thus  writes: 

March  20,  1827. 
1  You  appear,  my  dear  friend,  to  think  very  early  piety  too 
wonderful  a  thing  to  be  true.  It  is  wonderful,  so  wonderful 
that,  when  David  was  contemplating  the  starry  firmament,  he 
was  drawn  for  a  moment  from  his  meditation  on  the  wonders 
he  there  beheld,  by  the  still  greater  wonder  of  "  God's  ordain- 
ing strength  out  of  the  mouths  of  babes  and  sucklings."  But 
David's  wonder  and  yours  were  of  a  very  different  nature ;  he 
wondered  and  adored.  Jesus,  too,  that  "  man  of  sorrows,"  once 
"rejoiced  in  spirit,"  because  God  "had  hid  these  things 
from  the  wise  and  prudent,  and  revealed  them  unto  babes. 
Even  so,  Father  ;  for  it  seemed  good  in  thy  sight."  *  Even 
so,  Lord  Jesus;  in  thy  rejoicing  will  I  too  rejoice;  let  the 
world  think  me  a  fool  or  an  enthusiast,  or  beside  myself,  as 
they  thought  Thee.'  The  story  of  '  Little  Henry  and  his 
Bearer,'  to  which  I  believe  you  allude,  I  have  been  assured  by 

Miss ,  is  every  word  of  it  true.     Do  not  then  bring  upon 

yourself  the  dreadful  sin  of  limiting  the  power  of  the  Holy 
One  of  Israel.  Jesus  has  said,  *«  Suffer  little  children  to 
come ;"  and  they  will  come,  if  He  calls  them.  As  facts  are 
the  strongest  of  all  proofs,  bear  with  me  a  little  longer,  while 
I  tell  you  briefly  the  history  of  a  child,  for  the  truth  of  which 
I  can  vouch.  I  knew  a  little  girl,  about  sixteen  years  and  a 
half  ago.  She  was  much  like  other  children,  as  full  of  sin 
and  vanity  as  ever  she  could  hold ;  and  her  parents  had  not 
as  yet  taken  much  pains  to  talk  to  her  about  religion.  So  she 
went  on  in  the  way  of  her  own  evil  heart,  and  thought  her- 
self a  very  good  little  girl,  because  she  said  her  prayers  every 
night  and  morning,  and  was  not  more  passionate,  wilful,  and 
perverse,  than  most  of  her  young  companions.     The  God  of 


MARY  JANE  GRAHAM.  11 

love  did  not  think  this  sinful  child  too'young  to  learn  of  Je- 
sus. He  so  ordered  it  about  the  time  I  am  speaking  of,  when 
she  was  just  seven  years  old,  that  she  was  led  by  a  pious  ser- 
vant into  some  almshouses  belonging  to  Rowland  Hill,  who 
had  just  been  preaching  at  them.  The  servant  and  an  aged 
woman  entered  into  a  long  conversation  together,  to  which 
the  little  girl  listened,  and  wondered  what  could  make  them 
like  to  talk  about  such  things.  But  at  the  close  of  it,  the  old 
woman  took  the  child  affectionately  by  the  hand,  and  said  to 
her,  'My  dear  child,  make  the  Lord  Jesus  your  friend  now 
that  you  are  so  young ;  and  when  you  come  to  be  as  old  as  I 
am,  He'll  never  leave  you  nor  forsake  you.'  God  the  Spirit 
sent  these  simple  words  to  the  poor  sinful  child's  heart.  She 
walked  home  in  silence  by  her  nurse's  side,  thinking  how 
she  could  get  Jesus  to  be  her  friend.  Then  she  remembered 
how  often  she  had  slighted  this  dear  Saviour;  how  she  had 
read  of  Him  in  the  Bible,  and  been  wearied  of  the  subject; 
•  how  she  had  heard  the  minister  preach  Jesus,  and  wished  the 
long  dry  sermon  over;  how  she  had  said  prayers  to  Him  with- 
out minding  what  she  said;  how  she  had  passed  days,  weeks, 
and  months,  without  thinking  of  Him;  how  she  had  loved 
her  play,  her  books,  and  her  toys,  and  her  play-fellows — all, 
all  better  than  Jesus.  Then  the  Holy  Spirit  convinced  her 
of  sin.  She  saw  that  no  one  good  thing  dwelt  in  her,  and 
that  she  deserved  to  be  cast  away  from  God  for  ever.  Would 
Jesus  love  her  now  1  Would  he  ever  forgive  her  1  She  feared 
not ;  but  she  would  try.  She  would  make  herself  very  good, 
and  then,  perhaps,  Jesus  would  be  her  friend.  But  the  more 
this  little  girl  tried  to  be  good,  the  more  her  naughty  heart 
got  the  better  of  her;  for  she  was  trying  in  her  own  strength. 
She  was  led  to  give  up  trying  in  that  way;  and  many  long  nights 
did  she  spend  in  praying  "with  strong  crying  and  tears"  to 
Jesus,  that  He  would  teach  her  how  to  get  her  sins  pardoned, 
and  make  her  fit  to  have  Him  for  her  friend.  Let  me  mention 
it  for  the  encouragement  of  those  who  seek  Jesus,  that  He 
did  not  disdain  to  listen  to  the  prayers  of  this  little  child.  He 
put  it  into  her  heart  to  read  the  Bible,  of  which,  though  she 
understood  not  all,  yet  she  gathered  enough  to  give  her  some 
comfort.  One  day  her  attention  was  fixed  on  these  words, 
"The  Lamb  of  God,  which  taketh  away  the  sin  of  the 
world."  Now  something  that  could  take  away  sin  was  just 
what  this  little  girl  wanted  ;  and  she  asked  her  father  to  tell 
her  who  this  Lamb  of  God  was.     He  explained  the  precious 


12  MEMOIR  OF 

verse.  But  who  can  describe  the  raptures  which  filled  the 
bosom  of  this  little  child,  when  made  to  comprehend  that  the 
"  blood  of  Jesus  cleanseth  from  all  sin."  Now  she  fled  to 
Jesus  indeed.  Now  she  knew  that  He  had  loved  her,  and 
given  himself  for  her;  now  the  Spirit  of  God.  who  often 
"chooseth  the  weak  and  foolish  things  of  the  world,  to  con- 
found the  wise  and  mighty,"  "  shed  abroad  the  love  of  God 
in  the  heart"  of  a  weak  and  foolish  child,  and  "  filled  her  with 
peace  and  joy  in  believing."  She  had  no  one  to  whom  she 
could  talk  to  of  these  things.  But  she  held  sweet  converse 
with  her  reconciled  God  and  Father ;  and  gladly  would  she 
have  quitted  this  life  to  go  and  dwell  with  Jesus.  Since  then 
she  has  spent  nearly  seventeen  years  of  mingled  happiness 
and  pain.  But  she  has  had  Jesus  for  her  friend;  and  He  never 
has,  and  never  will,  forsake  her.  She  has  forsaken  Him 
more  than  once  for  a  season,  and  turned  to  follow  the  vain 
things  of  the  world.  But  her  Shepherd's  eye  has  been  over 
her  in  her  wanderings,  and  He  has  never  suffered  her  quite  to<* 
depart  from  Him.  To  this  day  her  vain  and  treacherous 
heart  is  continually  leading  her  to  provoke  her  heavenly 
Friend.  He  "visits  her  transgressions  with  the  rod,  and 
her  iniquity  with  stripes ;"  but.  He  has  sworn  never  to  "  take 
His  loving-kindness  from  her,  nor  to  suffer  His  faithfulness 
to  fail."  She  is  constrained  to  acknowledge,  that  during  all 
this  time  she  has  never  done  one  thing  that  could  merit  God's 
favour.  Free-grace,  free-mercy,  are  all  her  song:  "It  is  of 
the  Lord's  mercy  she  has  not  long  ago  been  consumed." 
She  is  quite  sure  she  could  never  have  changed  her  own 
heart.  No ;  God  has  begun  the  good  work  in  her,  and  he 
must  carry  it  on ;  and  from  first  to  last,  let  glory  be  ascribed 
to  Him,  and  let  her  take  shame  and  confusion  to  herself.  At 
this  moment  she  desires  to  live,  if  she  may  be  made  the 
means  of  converting  one  sinner  to  Jesus;  but  if  not,  she 
would  rather  "  depart  and  be  with  Christ,  which  is  far  better." 
She  is  far  from  despising  earthly  blessings.  Every  morsel 
she  puts  into  her  mouth,  the  very  air  she  breathes,  is  made 
sweet  and  refreshing  by  the  loving  hand  that  sends  it.  Once 
there  was  a  curse  on  all  her  earthly  blessings.  But  now 
"  Christ  hath  redeemed  her  from  the  curse  of  the  law,  being 
made  a  curse  for  her."  She  would  give  it  as  her  living  ex- 
perience, and  leave  it  when  she  goes  hence  as  her  dying  tes- 
timony, that  there  is  nothing  worth  living  for  except  to  know 
Him,  and  see   others  come  to   Him,  and  wash  their  guilty 


MARY  JANE  GRAHAM.  13 

souls  in  the  blood  of  the  Lamb.  God  has  given  her  the  bless- 
ing of  seeing  a  happy  change  take  place  in  some  of  the  dear 
companions  of  her  childhood  and  youth.  She  waits  upon 
Him  for  the  salvation  of  the  rest ;  and  there  is  no  one  whom 
she  longs  after  more  ardently  in  the  Lord,  than  that  dear  and 
valued  friend  of  her  earliest  days,  to  whom  this  letter  is  ad- 
dressed ;  and  to  whom  she  wishes  every  spiritual  blessing, 
that  God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost, 
can  bestow  now  and  for  evermore !     Amen  and  Amen !' 

Some  apparent  discrepancy  may  be  observed  between  this 
exquisitely  beautiful  and  natural  letter,  and  her  published  ac- 
count of  this  important  crisis.*  Her  apprehensions  of  Divine 
truth,  as  expressed  in  her  letter,  were  indeed  clear  and  en- 
livening far  beyond  the  average  spiritual  capacity  of  children. 
Yet  her  '  view  of  many  of  the  doctrines  of  Christianity, ' 
which  she  afterwards  so  fully  developed  and  so  richly  en- 
joyed, were  at  this  time  '  very  indistinct.'  Doubtless  also 
much  of  natural  feeling  and  excitement  was  mingled  with 
these  early  impressions  of  religion ;  while  what  was  of  a 
spiritual  character,  as  she  afterwards  discovered,  was  not  suf- 
ficiently grounded  upon  that  sense  of  universal  guilt  and  help- 
lessness which  prostrates  the  sinner  at  the  foot  of  the  cross, 
simply  dependant  upon  a  free  salvation.  This  superficial 
cast  of  impression,  without  invalidating  the  reality  of  a  Divine 
change,  will  account  for  the  instability  which  marked  her 
early  course  in  the  ways  of  God.  From  her  own  history  we  learn 
that  she  '  was  enabled  to  walk  with  God  in  sincerity  and 
without  any  considerable  declension  during  the  greater  part 
of  her  childhood,  and  the  commencement  of  a  riper  age.'  Af- 
ter this  period,  however,  '  more  than  once,'  as  her  letter  in- 
forms us,  she  '  forsook'  her  Heavenly  Friend,  '  turned  to 
follow  the  vain  things  of  the  world,'  and  "  wenton  frowardly 
in  the  way  of  her  own  heart" — "leaning  to  her  own  under- 
standing," and  led  captive  in  her  own  folly. 

Of  this  period  future  notice  will  be  given.  Meanwhile  we 
revert  to  her  early  years  as  spent  under  the  roof  of  her  parents 
or  at  school.  Her  parents  considered  her  virtues  as  those  of 
every  day,  and  not  merely  called  forth  on  particular  occasions. 
She  was  a  most  amiable,  affectionate,  and  dutiful  child,  sel- 
dom needing  correction,    tender-hearted  when  told    of  her 

*  Test  of  Truth.     By  Mary  Jane  Graham.     This  very  valuable 
work  has  just  been  republished  by  J.  Whetham,  Philadelphia- — Ed, 
b  2 


14  MEMOIR  OF 

faults,  and  by  her  general  kindness  of  disposition  attaching-  all 
the  members  of  the  household  to  herself.  She  was  remarka- 
bly free  from  selfishness ;  always  ready  to  yield  to  her  com- 
panions, even  to  deprive  herself  of  what  she  valued.  Her  lit- 
tle pocket  money  was  generally  reserved  for  some  object  of 
distress,  or  for  some  token  of  affection  to  a  friend. 

Her  quickness  of  mind  was  a  subject  of  early  observation. 
Her  reading  was  chiefly  obtained  by  attending  to  the  lessons 
which  were  given  to  her  brother,  then  preparing  for  school. 
She  was  seldom  seen  without  a  book  in  hand,  and  seemed 
never  so  happy  as  when  employing  herself  in  the  improve- 
ment of  her  mind.  Yet  this  thoughtful  cast  of  character  was 
by  no  means  tinged  with  unnatural  gloom.  In  all  the  harm- 
less games  of  childhood  none  of  her  companions  excelled  her 
in  playful  activity;*  while  in  the  midst  of  her  cheerful  tem- 
perament, it  was  abundantly  evident  that  the  main  concern  of 
religion  was  uppermost  in  her  mind.  'I  recollect,'  her  cou- 
sin writes,  'that  when  we  were  quite  little  children,  she 
made  some  attempt  to  talk  to  me  about  religion;  once  espe- 
cially, when  we  were  sitting  behind  the  curtain  in  the  drawing- 
room  at .  I  did  not  like  the  subject,  and  therefore  walked 

away  and  joined  my  more  worldly-minded  companions.' 

Her  school  career  commenced  soon  after  she  was  seven 
years  old.  She  was  however  shortly  removed,  from  ill  health, 
and  again,  about  the  age  often,  sent  to  a  school  of  a  different 
kind.  Many  of  her  companions  who  survived  her  will  pro- 
bably long  preserve  the  remembrance  of  her  peculiar  kindness 
and  gentleness  of  spirit,  combined  with  her  superior  powers. 
One  of  them  remarks  her  great  carefulness  to  screen,  as  far 
as  it  was  lawful  to  do  so,  the  faults  of  her  fellows,  and  her 
anxiety  to  plead  for  them  when  in  disgrace :  and  so  powerful 
was  her  advocacy,  that  her  preceptress  was  constrained  to 
remove  out  of  her  way,  when  her  judgment  compelled  her  to 
persevere  in  her  discipline.  In  all  the  school  difficulties,  she 
was  the  constant  resource,  ever  ready  and  willing  to  assist, 
without  any  assumption  upon  the  ground  of  her  acknowledged 
superiority.  One  trait  of  peculiar  loveliness  was  here  exhibi- 
ted, (the  spirit  of  which  was  marked  on  various  occasions  in 
after  life,)  in  her  consideration  of  any  of  her  companions  who 
from  any  unfavourable  causes  might  appear  to  be  neglected. 

*  One  of  her  early  friends  however  remarks,  that  her  games  and 
manner  of  amusing  partook  more  of  imagination  and  of  talent  than 
those  of  the  generality  of  children. 


MARY  JANE  GRAHAM.  15 

Those  were  the  objects  of  her  particular  notice,  and  with  them 
she  shared  all  her  little  indulgences. 

Her  religious  impressions  appear  to  have  been  cherished 
by  the  familiar  exhortations  of  the  husband  of  her  preceptress, 
and  by  devotional  exercises  with  those  of  her  companions 
who  were  living  under  the  practical  influence  of  their  Chris- 
tian instructions.  To  one  of  them  she  proposed  to  learn  every 
day  a  portion  of  Scripture  in  private,  and  to  repeat  it  to  each 
other  when  they  retired  to  rest.  At  this  time  she  committed 
to  memory  the  whole  of  the  Prophecy  of  Isaiah,  besides  other 
portions  of  the  sacred  Volume. 

At  the  age  of  twelve  her  delicate  health  again  occasioned 
her  removal  from  school.  Her  illness  lasted  for  about  two 
months,  during  which  time,  when  confined  upon  the  sofa,  she 
committed  to  memory  the  whole  Book  of  Psalms.  Indeed 
her  powers  of  memory  were  of  an  extraordinary  order.  She 
was  much  delighted  with  Milton's  Paradise  Lost,  and  had 
learnt  the  greater  part,  if  not  the  whole,  of  that  magnificent 
poem.  For  many  successive  mornings  she  repeated  to  her 
father  most  correctly  upwards  of  three  hundred  lines  each 
morning.  Upon  her  recovery  from  illness  she  passed  several 
months  with  a  careful  servant  by  the  seaside.  So  instinctive 
were  her  habits  of  active  usefulness,  that  she  employed  her- 
self, though  only  in  her  thirteenth  year,  in  collecting  a  few 
children  for  the  purpose  of  instruction,  and  in  distributing 
tracts.  In  returning  home  to  her  parents,  she  enjoyed  with 
them  the  rich  and  responsible  privilege  of  the  ministry  of  the 
late  Rev.  Samuel  Crowther,  Vicar  of  Christ  Church,  New- 
gate Street ;  an  eminent  "  watchman  of  Ephraim,  now  with 
his  God."  Under  his  faithful  and  affectionate  instruction  she 
was  brought  to  the  ordinance  of  Confirmation  about  the  age 
of  sixteen,  and  publicly  "joined  herself  to  the  Lord  in  a  per- 
petual covenant  never  to  be  forgotten." 

These  interesting  materials  of  Miss  Graham's  early  life  may 
suggest  a  few  profitable  remarks. 

Let  Christian  parents  be  excited  to  an  immediate  and  per- 
severing discharge  of  their  anxious  responsibilities.  Early 
impressions  are  of  the  highest  moment  in  reference  to  the  fu- 
ture course  of  their  children.  Let  them  be  prayed  for,  expected, 
cherished.  They  cannot  be  too  early  or  too  urgent  in  present- 
ing (after  the  example  of  the  believing  parents  of  old)  the 
petition  of  the  Angel  of  the  covenant ;  "  How  shall  we  order 
the  child,  and  how  shall  we  do  unto  him  ?"  They  can  scarce- 


16  MEMOIR  OF 

)y  fix  the  precious  seed  too  soon  into  the  fresh  soil.  The  pure 
simplicity  of  the  rudiments  of  the  Gospel  is  specially  suited 
to  the  dawn  of  infant  intelligence ;  and  well  would  it  be,  if 
our  children  should  never  be  able  to  recur  in  after  life  to  the 
time  when  these  vital  truths  were  first  presented  to  their 
minds.  The  child's  intellect  opens  faster  than  is  commonly 
considered.  The  first  impressions  often  retain  a  firm  and  per- 
manent grasp  through  life.  And  abundantly  has  the  experi- 
ence of  the  Church  testified,  that  early  piety  is  eminent 
piety,* 

It  may  appear  suspicious,  that  so  little  shade  is  discovera- 
ble upon  the  records  of  Miss  Graham's  childhood.  But  de- 
fects cannot  be  noticed,  where  they  were  not  observed. 
Probably  our  own  sphere  of  observation,  if  not  our  immediate 
circle,  is  not  wholly  unfurnished  with  similar  cases,  sufficient 
to  preclude  an  unwarranted  incredulity.  And  indeed  these 
instances  often  afford  the  most  striking  illustrations  of  the 
total  depravity  of  the  fall.  For  while  Miss  Graham  was  in 
the  estimation  of  her  parents  all  that  their  fond  hearts  could 
wish,  what  was  she  in  the  sight  of  God  1  Self-knowledge 
under  Divine  teaching  soon  discovered  to  her,  that  under  this 
attractive  garb  was  hid  the  mighty  principle  of  alienation  of 
heart  from  God.  There  was  no  natural  preparation  for  heav- 
enly influence.  It  was  only  a  more  lovely  appearance  of  the 
death  that  reigned  within.  Her  subsequent  expressions  there- 
fore of  self-abhorrence  were  not  the  ebullitions  of  a  false 
humility,  or  of  misguided  fanaticism,  but  the  genuine  con- 
viction of  the  Spirit  of  God  upon  her  heart. 

The  subject  of  our  history  suggests  also  the  importance  of 
an  early  excitement  of  the  principles  of  active  usefulness. 
No  doubt  Miss  Graham's  habits  of  early  activity  had  an  im- 
portant influence  in  maturing  her  character  for  the  high  privi- 
lege of  devoting  herself  to  the  interests  of  her  fellow  creatures. 
It  was  Cotton  Mather's  practice  to  endeavour  to  enlarge  the 

*  '  Barker's  Parent's  Monitor'  gives  an  useful  digest  of  informa- 
tion, well  calculated  to  guide  the  instructor,  and  to  encourage  the 
diligence  and  patient  perseverance  of  parental  faith.  The  principles 
of  Christian  Education  are  brought  out  with  much  simplicity  and 
practical  detail  in  the  valuable  and  well-known  works  of  Mrs.  Hoare 
and  Mr.  Babington,  which  cannot  be  too  highly  recommended.  Per- 
haps the  most  full  and  interesting  illustration  of  these  principles  will 
be  found  in  the  Biographies  of  the  Henry  Family,  (Life  of  P.  &  M, 
Henry,  and  Mrs.  Savage)  by  Mr.  Williams,  of  Shrewsbury. 


MARY  JANE  GRAHAM.  17 

minds  of  his  children,  by  engaging  them  daily  in  some 
1  Essay  to  do  good.'  He  encouraged  and  commended  them, 
when  he  saw  them  take  pleasure  in  it,  and  never  failed  to 
show  them  that  a  backwardness  would  subject  them  to  his 
displeasure.  This  example  cannot  be  too  strongly  inculcated. 
To  give  to  children  an  object  beyond  themselves,  would  tend 
much  to  counteract  the  natural  principle  of  selfishness,  so 
baneful  to  their  personal  happiness,  and  to  their  intellectual, 
moral  and  spiritual  improvement. 


CHAPTER  II. 


Her  Relapse  into  Infidelity, 

About  the  age  of  seventeen,  Miss  Graham's  mind  underwent 
a  most  extraordinary  revolution.  She  fell,  for  a  few  months, 
from  the  heavenly  atmosphere  of  communion  with  God,  into 
the  dark  and  dreary  regions  of  infidelity.  Allusion  has  al- 
ready been  made  to  this  afflicting  circumstance,  in  her  letter. 
But  for  a  most  interesting  and  graphic  detail,  the  reader  must 
be  referred  to  her  own  published  account;  some  digest  of 
which  will  here  be  given,  in  order  to  connect  the  thread  of 
her  history,  and  to  exhibit  a  clear  view  of  one  of  the  most 
important  eras  in  her  life. 

Miss  Graham's  mind  opened  in  a  metaphysical  form,  un- 
favourable to  a  simple  reception  of  truth.  And  this,  con- 
nected with  a  defective  apprehension  of  her  lost  estate,  induced 
a  spirit  of  self-dependence,  one  of  the  most  subtle  and  suc- 
cessful hindrances  to  the  Christian  life.*  Thus  was  the 
way  opened  to  a  secret  habit  of  backsliding  from  God.  Tbe 
foolish  vanities  of  the  world  for  a  while  captivated  her  heart ; 
and  her  manners  were  remarked  to  be  like  any  other  thought- 
less girls  of  her  own  age.     From  frivolity  she  sought  refuge 

*  She  alludes  to  an  injury,  which  her  own  mind,  in  common  (as 
she  conceives)  with  many  others,  had  received  from  adopting-  Dod- 
dridge's form  of  covenanting  with  God.  (Rise  and  Progress,  chapter 
xvii. )  This  was  in  her  thirteenth  year.  Let  it  however  he  remembered, 
that,  though  this  mode  of  dedication  may  have  frequently  ministered 
to  a  legal  spirit,  yet  it  by  no  means  necessarily  partakes  of  an  un- 
evangelical  character.  This  "  subscribing  of  the  hand  unto  the 
Lord,"  has  been  found  by  many  eminent  Christians  (as,  for  exam- 
ple, in  Philip  Henry's  family)  to  be  a  cord  of  love,  not  a  yoke  of 
bondage.  Allusion  is  probably  made  to  it  as  an  acceptable  ordi- 
nance in  the  service  of  the  Gospel. — -iWa/rxliv.  3 — 5. 


MEMOIR,  &C.  19 

in  her  more  solid  intellectual  pursuits.  All  sources  of  self- 
gratification  within  her  power  were  resorted  to  with  the  fruit- 
less attempt  of  obtaining  peace  in  a  course  of  departure  from 
God.  Wearied  at  length  with  disappointment,  this  prodigal 
child  "began  to  be  in  want;"  and  many  a  wishful  eye  did 
she  cast  towards  the  rich  provision  of  her  father's  forsaken 
house.  In  turning,  however,  to  religion  for  comfort,  she 
found,  to  use  her  own  words;  'Alas!  I  had  no  religion:  I 
had  refused  to  give  glory  to  the  Lord  my  God ;  now  my  feet 
were  left  to  stumble  upon  the  dark  mountains.' 

The  doctrine  of  the  Divinity  of  Christ  had  often  been  to 
her  (as  to  many  other  minds  cast  in  the  same  mould),  an  oc- 
casion of  perplexity.  Now  it  was  "  a  stone  of  stumbling, 
and  a  rock  of  offence."  Though  repeated  examination  had 
fully  satisfied  her  that  it  was  the  truth  of  the  Bible,  yet  so 
repulsive  was  it  to  her  proud  heart,  that  she  was  led  from 
thence  to  question  the  truth  of  the  Bible  itself.  <  I  suspected,' 
said  she,  « that  a  system  of  religion,  which  involved  such 
apparent  absurdities,  could  not  possibly  come  from  God. 
Determined  to  sift  the  matter  to  the  utmost,  I  eagerly  ac- 
quainted myself  with  the  arguments  for  and  against  Chris- 
tianity. My  understanding  was  convinced  that  the  Scriptures 
were  divine.  But  my  heart  refused  to  receive  the  conviction. 
The  more  my  reason  was  compelled  to  assent  to  their  truth, 
the  more  I  secretly  disliked  the  doctrines  of  the  Bible.' 

Continued  resistance  to  convictions  was  the  natural  and 
melancholy  result  of  this  inquiry.  She  determined  to  lay  the 
subject  aside  for  a  while,  still  '  persuading  herself  that  there 
must  be  flaws  in  the  evidence  of  so  strange  a  history,'  which 
only  her  want  of  maturity  of  judgment  prevented  her  from 
discovering.  Those  early  religious  impressions,  that  usually 
form  a  bulwark  against  infidelity,  in  her  case  proved  a  stum- 
bling-block to  her  faith.  Ignorant  of  the  native  bias  of  her 
heart  against  the  Gospel,  she  considered  them  as  the  effect 
of  prejudice,  before  her  mind  had  been  intelligibly  informed 
or  exercised.  She  now,  therefore,  determined  to  burst  her 
chains,  and  to  think  and  examine  for  herself. 

Hitherto  she  had  confined  her  perplexities  within  her  own 
bosom ;  partly  dreading  the  influence  of  external  bias,  and 
partly  fearing  to  infuse  into  another's  mind  doubts  concern- 
ing a  book,  which,  she  could  not  conceal  from  herself,  might 
after  all  be  true.  She  endeavoured  now  to  strengthen  her 
mind  by  pursuing  a  course  of  intellectual  study,  with  the  di- 


20  MEMOIR  OF 

rect  design  of  preserving  herself  from  becoming  a  dupe  to 
"cunningly  devised  fables."  And  here  she  did  not  fail  sub- 
sequently to  acknowledge  the  special  forbearance  and  wisdom 
of  her  heavenly  Father.  Justly  might  he  have  deprived  her 
of  that  reason,  which  she  had  so  presumptuously  set  up  in 
his  own  place.  Yet  was  he  pleased  to  overrule  this  way- 
wardness of  his  child  as  an  ultimate  means  of  her  restoration, 
in  applying  her  course  of  mental  discipline  to  the  effectual 
discovery  of  the  fallacies  with  which  she  was  now  deluded. 

The  immediate  effect  however  of  these  studies  was  deci- 
dedly injurious.  Their  absorbing  interest  diverted  her  mind 
from  the  main  subject  of  inquiry;  while  they  proved  also  a 
temporary  refuge  against  the  uneasy  disturbance  of  her  con- 
science. Even  her  intervals  of  reflection  were  too  easily 
soothed  by  the  indefinite  postponement  of  the  great  concern 
to  "  a  more  convenient  season."  Occasional  convictions 
were  indeed  felt,  but  without  any  permanent  or  practical 
influence. 

Through  the  Divine  mercy  this  state  of  infatuation  did  not 
prove  of  long  duration.  After  a  few  months'  captivity,  she 
was  brought,  though  not  without  severe  conflict  of  mind,  to 
the  full  light  and  liberty  of  scriptural  truth.*  The  conviction 
of  the  being  of  a  God,  in  her  darkest  moments  had  never 
wholly  forsaken  her.  A  few  hours'  contemplation  of  the 
starry  heavens  darted  into  her  mind  a  piercing  reflection  upon 
her  stupidity  and  ingratitude,  in  what  she  justly  called  an 
'unnatural  and  parricidal  attempt  to  banish  God  from  his 
own  creation,  to  depose  him  from  his  natural  supremacy  over 
her  heart.'  Her  whole  life  now  appeared  to  her  (what  in- 
deed the  Scriptures  declare  it  to  be)  one  continued  act  of  sin 
and  folly.  Her  convictions  however  of  sin,  being  wholly 
unconnected  with  any  discovery  of  the  way  of  forgiveness, 
naturally  tended  to  despondency.  Every  fresh  sense  of  the 
corruption  of  her  heart  and  of  the  unsullied  purity  of  the  Di- 
vine character,  brought  with  it  a  corresponding  sense  of  guilt. 
She  could  expect  therefore  nothing  but  punishment  propor- 
tioned to  the  infinite  sinfulness  of  her  offence.  She  could 
not  conceive  the  consistency  of  her  forgiveness  with  the  claim 
of  Divine  justice ;  and  the  alternative  of  her  eternal  punish- 

*  It  may  be  remarked,  that  severe  providential  afflictions  about 
this  period  concurred  with  the  exercises  of  her  own  mind,  to  awaken 
her  mind  to  this  self-abasing  recollection  of  her  fearful  departure 
from  God. 


MARY  JANE  GRAHAM,  21 

ment  seemed  even  less  dreadful  than  the  supposition  of  any 
inconsistency  in  Him,  who,  in  her  view,  was  the  Perfection 
of  Holiness.  '  I  had  acquired,'  she  remarked,  '  such  a  per- 
ception of  the  beauty  of  holiness,  that  the  thought  of  an  un- 
holy God  was  worse  than  hell  to  me.  I  felt  that  I  had  rather 
God  should  pour  out  on  me  all  the  vials  of  his  wrath,  than 
that,  carried  away  by  an  unworthy  softness  and  weakness, 
he  should  forgive,  and  thereby  encourage  sin.  To  undergo 
eternal  punishment  was  horrible.  To  acknowledge  an  un- 
holy God  was  more  horrible.' 

As  her  last  expedient,  her  despised  Bible  was  brought  to 
mind.  And  '  how  different' — she  observes — '  was  the  tem- 
per of  mind,  in  which  I  now  addressed  myself  to  its  perusal, 
from  that  in  which  I  had  read  it  in  the  commencement  of  my 
disbelief  of  Christianity  !  I  was  no  longer  a  proud  sophist, 
triumphing  in  the  strength  and  penetration  of  human  reason, 
and  in  the  comprehensiveness  of  human  knowledge.  The 
contemplation  of  my  own  ignorance,  weakness,  and  wicked- 
ness, had  laid  my  pride  in  the  dust.  My  eyes  were  opened 
to  view  myself  as  I  really  was — depraved  and  blinded  in  my 
reason,  judgment,  and  understanding.  And  this  is  the  pro- 
cess, which  must  take  place  in  the  soul  of  every  man,  before 
he  can  pursue  the  search  after  truth  in  a  right  spirit. 

Her  interest  was  early  directed  to  the  promises  of  Divine 
teaching  to  the  sincere  inquirer  after  truth.  Their  suitable- 
ness fixed  her  attention.  Their  freeness  encouraged  her 
heart.  "  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall 
find.  He  giveth  his  Holy  Spirit  to  them  that  ask  him" — 
especially  arrested  her.  She  determined  to  make  trial  of 
them,  conceiving  that  their  fulfilment  in  her  own  case  would 
be  a  *  Test  of  the  Truth?  of  the  hook,  which  held  them  forth 
for  her  acceptance.  Though  hindered  at  first  by  a  sense  of 
nnworthiness,  she  ventured  to  apply;  justly  considering,  that 
whatever  might  be  her  apprehensions  of  her  own  demerit, 
yet  a  state  of  submission  and  desire  could  not  be  so  displeas- 
ing to  God,  as  one  of  carelessness  and  rebellion.  But  the 
description  of  this  anxious  crisis  must  be  given  in  her  own 
striking  words.  '  Impelled  by  these  reflections — fearful  and 
uncertain,  but  with  uncontrolable,  unutterable  longings,  I 
directed  my  applications  *  To  the  unknown  GodS  O  my  Re- 
deemer !  the  first  breathings  of  my  soul  were  not  uttered  in 
thy  name  !  I  rushed  into  the  presence  of  my  Judge  without 
a  mediator.  But  doubtless  even  then  Thy  comeliness  was 
C 


22 


MEMOIR  OP 


thrown  over  the  deformity  of  my  soul ;  and  the  eye  of  my 
Father  beheld  me  with  pity,  for  thy  dear  name's  sake.  My 
prayer  ascended  up  to  heaven,  fragrant  with  the  incense  of 
thy  merits  ;  though  the  poor  wretch  who  offered  it  thought  to 
please  God  by  leaving  thee  out  of  it. 

In  this  prostration  of  soul  she  continued  "  watching  daily 
at  her  Lord's  gates,  waiting  at  the  posts  of  his  doors."  It 
need  scarcely  be  added,  she  did  not  seek  in  vain.  The  Divine 
character  now  appeared  before  her,  not,  as  before,  in  its  con- 
suming holiness  ;  but  in  the  combined  glory  of  holiness  and 
love.  Her  apprehensions  of  sin,  of  Christ,  and  of  the  whole 
system  of  Christian  truth,  were  now  irradiated  with  heavenly 
light ;  and  with  simplicity,  and  godly  sincerity"  of  "  heart," 
she  was  enabled  to  "  believe  unto  righteousness."  The  cha- 
racter of  Christ,  as  a  proof  of  the  credibility  of  the  Christian 
revelation,  arrested  her  particular  attention.  A  minute  scru- 
tiny of  His  spotless  life  was  most  satisfactory  in  its  result.* 
1  The  more,'  said  she,  '  I  studied  this  Divine  character,  the 
more  I  grew  up  as  it  were  into  its  simplicity  and  holiness, 
the  more  my  understanding  -was  enabled  to  shake  off  those 
slavish  and  sinful  prejudices,  which  had  hindered  me  from 
appreciating  its  excellence.  Truly  his  words  were  dearer  to 
me  "  than  my  necessary  food."  He  was  my  "  All  in  all." 
I  did  not  want  to  have  any  knowledge,  goodness,  or  strength, 
independently  of  him.  I  had  rather  be  "  accepted  in  the  Be- 
loved," than  received  (had  that  been  possible)  upon  the  score 
my  own  merits.  I  had  rather  walk,  leaning  upon  his  arm, 
than  have  a  stock  of  strength  given  me  to  perform  the  jour- 
ney alone.     To  learn,  as  a  fool,  of  Christ ;  this  was  better  to 

*  This  is  not  a  solitary  instance  of  impression  from  the  contem- 
plation of  the  character  of  Christ.  Even  Mr.  Chubb  must  have  felt 
some  conviction,  when  he  describes  his  life  'as  a  beautiful  picture 
of  human  nature  in  its  native  purity  and  simplicity  ;  and  showing  at 
once  what  excellent  creatures  men  would  be,  when  under  the  influ- 
ence and  power  of  that  gospel  which  he  preached  unto  them. '  (True 
Gospel,  p.  56.)  Rousseau's  exquisite  contrast  between  Socrates  and 
Christ  is  well  known,  concluding  with  the  remarkable  acknowledg- 
ment respecting  the  latter  :— '  The  inventor  of  such  a  personage 
would  be  a  more  astonishing  character  than  the  hero.'  Yet  could 
this  man's  heart  resist  the  dear  conviction  of  hisjudgment — F I  can- 
not*— he  subjoins—'  believe  the  Gospel.''  His  Confessions,  however, 
clearly  trace  his  unbelief  to  its  proper  cause — the  love  of  sin.  See 
John  iii.  19,  20, — a  text  which  throws  more  light  upon  the  secret 
springs  of  infidelity,  than  whole  volumes  that  have  been  written  upon 
the  subject. 


MARY  JANE  GRAHAM.  23 

me  than  to  have  the  knowledge  of  an  angel  to  find  out  things 
for  myself.' 

After  her  recovery  from  this  fearful  snare  of  Satan,  she  was 
mercifully  preserved  from  "  turning  again  to  folly,"  and.  led 
forth  in  "  the  path  of  the  just,"  with  increasing  light,  strength, 
and  establishment.  «  From  that  moment,'  she  adds,  *  I  ceas- 
ed to  stumble  at  the  doctrines  of  the  cross.  The  doctrines  of 
Scripture,  which  had  before  appeared  to  me  an  inexplica- 
ble mass  of  confusion  and  contradictions,  were  now  written 
on  my  understanding  with  the  clearness  of  a  sunbeam.  Above 
all,  that  once  abhorred  doctrine  of  the  Divinity  of  Christ  was 
becoming  exceeding  precious  to  me.  The  external  evidences 
of  Christianity,  though  I  now  perceived  all  their  force,  were 
no  longer  necessary  to  my  conviction.  From  that  time,'  she 
concludes,  '  I  have  continued  to  "  sit  at  the  feet  of  Jesus,  and 
to  hear  his  wrord  ;"  taking  him  for  my  Teacher  and  Guide  in 
things  temporal  as  well  as  spiritual.  He  has  found  in  me  a 
disciple  so  slow  of  comprehension,  so  prone  to  forget  his  les- 
sons and  to  act  in  opposition  to  his  commands,  that  were  he 
not  infinitely  "  meek  and  lowly  in  heart,"  he  would  long  ago 
have  cast  me  off  in  anger.  But  he  still  continues  to  bear 
with  me,  and  to  give  me  "  line  upon  line,  and  precept  upon 
precept."  And  I  am  certain,  that  he  "  will  never  leave  me, 
nor  forsake  me  ^'  for,  though  I  am  variable  and  inconstant, 
"  with  him  there  is  no  variableness,  neither  shadow  of  turn- 
ing." '* 

The  writer  cannot  but  hope,  that  at  this  awful  crisis,  when 
a  moral  pestilence  (far  more  dreadful  than  the  late  providen- 
tial visitation)  is  stalking  through  the  land,  the  preceding 
narrative  may  suggest  seasonable  caution,  conviction,  and 
encouragement  to  some,  especially  of  his  young  readers. 
Let  them  mark  the  connexion  of  the  first  principles  of  infidel- 
ity, with  the  exercise  of  the  understanding,  and  with  the  state 
of  the  heart. 

Pride  of  intellect  in  Miss  Graham's  case,  was  evidently  one 

*  Test  of  Truth,  pp.  112—117.  The  extracts  given  from  this  in- 
teresting little  work,  will  be  sufficient  to  commend  it  to  the  read- 
er's attention,  as  the  production  of  an  author  of  no  common  ppwer, 
and  deeply  imbued  with  the  glowing  principles  of  the  Gospel.  It 
will  remind  the  reader  of  some  of  Mr.  Scott's  painful  exercises  of 
mind  described  in  his  '  Force  of  Truth''  and  of  the  argument  so  suc- 
cessfully handled  by  Bishop  Burnet  in  his  disputations  with  Lord 
Rochester. 


24  MEMOIR  OF 

main  cause  of  her  departure  from  God.  When  her  mind  left 
the  strong-hold  of  faith,  her  scriptural  light,  which  could  only 
be  apprehended  through  spiritual  optics,  became  obscured, 
until  she  was  gradually  left  to  the  Egyptian  darkness  of  her 
own  understanding.  And  this  we  apprehend  to  be  a  very 
usual  commencement  of  an  infidel  course,  upon  principles 
equally  opposed  to  reason  and  to  revelation.  Man,  in  his 
prurient  desire  to  pass  the  bounds  of  revelation,  forgets  that 
while  "  the  things  that  are  revealed  belong  to  us  and  to  our 
children,"  the  "  secret  things"  are  no  less  the  property  of 
God.  As  he  has,  therefore,  reserved  them  for  himself,  this 
"  intrusion  into  the  things  which  we  have  not  seen,"  and  can- 
not see,  is  the  unhallowed  indulgence  of  a  "fleshly  mind." 
The  extent  and  precise  boundaries  of  revelation  are  determi- 
ned by  infinite  wisdom ;  and  could  we  discern  them  with  a 
single  eye,  they  would  be  found  equally  illustrative  of  a  high 
regard  to  the  happiness  of  man.  A  more  expanded  view  un- 
der present  circumstances  would  only  increase  instead  of 
clearing  up  our  difficulties.  The  eye  would  wander  over  the 
field  of  infinite  space  with  a  disproportioned  power  of  percep- 
tion. The  objects,  therefore,  would  be  less  distinctly  appre- 
hended ;  and  the  result  would  leave  us  more  restless  and  dis- 
satisfied, while  the  happy  influence  of  humility,  simplicity, 
and  faith  had  been  wholly  disregarded.  If  we  have  not  the 
whole  view  before  us,  let  it  suffice,  that  we  have  all  that  is 
needful  for  our  happiness  and  present  duty.  The  attempt  to 
supply  what  we  conceive  to  be  wanting  by  the  conjectural 
effort  of  reason,  would  be  to  subject  "vain  man"  to  his  Ma- 
ker's merited  rebuke — "  Who  is  this  that  darkeneth  counsel 
by  words  without  knowledge  1"  Every  step  of  advance  be- 
yond the  Divine  record  is  fraught  with  danger  and  uncer- 
tainty. "  In  God's  light"  alone  "  can  we  see  light."  The 
intellectual  "  light  that  is  in  us,"  when  applied  by  the  pride 
of  man  to  the  contents  of  revelation — "is  darkness  ;  and  how 
great  is  that  darkness  !"  Simple  faith,  therefore,  however 
mistaken  or  despised,  may  justly  be  deemed  the  highest  act 
of  reason  ;  while  rational  religion,  '  falsely  so  called,'  may 
easily  be  proved  to  be  of  all  schemes  the  most  irrational.* 

*  The  writer  cannot  forbear  to  add  some  admirable  remarks  from 
an  unpublished  manuscript  of  Miss  Graham's  shortly  to  be  noticed. 
•  It  is  true  that  faith  compels  our  assent  to  many  things  beyond  the 
reach  of  reason,  even  of  the  renewed  reason.     But  this  implicit  ere- 


MARY  JANE  GRAHAM.  25 

We  would  add  a  few  words  upon  the  connexion  of  infidelity 
with  the  state  of  the  heart.  We  are  not  exclusively  intellect- 
ual beings.  The  affections  so  materially  influence  the  judg- 
ment, as  often  to  incapacitate  it  for  the  accurate  discernment 
of  truth.  The  natural  bias  of  the  heart  is  to  sin,  and  conse- 
quently to  infidelity,  the  excuse  and  covering  for  sin.  The 
point  at  issue  is,  whether  men  shall  remain  the  servants  of 
sin,  or  become  the  servants  of  God  ;  whether  they  shall  be 
degraded  as  sensual  beings,  or  raised  to  the  elevation  of  in- 
telligent or  spiritual  existence.  Now,  as  the  Gospel  stands 
in  the  way  of  natural  indulgence,  it  must  be  removed.  So 
that  if  a  course  of  infidel  reading,  or  intercourse  with  scoffers, 
has  not  furnished  the  necessary  arguments,  they  must  be 
invented  from  the  man's  own  heart.  The  danger  of  infidelity 
is  not,  therefore,  confined  to  the  ungodly  and  profane.  Every 
unconverted  man  must  secretly  wish  the  Bible  to  be  untrue ; 
and  under  this  bias  he  will  (except  restrained  by  an  Almighty 
power)   endeavour  to  prove  it  untrue.     A   wrong   state    of 

dence  is  itself  the  highest  and  noblest  exercise  of  the  understanding. 
It  is  a  reasonable  assent  to  the  testimony  of  One,  in  whom  we  repose 
unlimited  confidence,  because  we  have  reasonable  grounds  for  con- 
cluding Him  to  be  infinitely  wiser  than  ourselves.  An  exercise  of 
the  reason  is  presupposed,  whereby  we  are  assured  that  the  Bible  is 
God's  testimony  ;  and  an  act  of  the  Understanding,  whereby,  having 
obtained  this  assurance,  we  infer,  that  every  word  of  the  Bible  must 
be  true.  The  Divine  philosophy  of  faith,  then,  sets  out  upon  these 
two  propositions.  The  first — an  assurance,  founded  in  reason,  that 
the  Bible  is  the  revelation  of  God-  The  second — an  inference, 
equally  founded  in  reason,  that  every  word  of  the  Bible  is  true  ;  and 
must  therefore  be  taken  in  preference  to  all  the  deductions  of  our 
own  reason,  which  may  or  may  not  be  true.  Neither  of  these  pro- 
positions is  shaken  by  the  fact,  that  the  Bible  contains  many  things 
which  we  do  not  understand  ;  or  in  other  words,  that  God  may  know 
many  things  which  we  do  not  know  ;  that  many  things  may  appear 
to  his  infinitely  holy  and  unclouded  understanding,  in  a  very  differ- 
ent light,  from  that  in  which  they  are  viewed  by  our  narrow  and 
prejudiced  minds.  When  the  first  proposition  is  once  proved  to  the 
entire  satisfaction  of  the  mind,  the  second  must  follow  of  course. 
Then  faith,  an  implicit,  childlike  faith,  becomes  the  only  rational 
mode  of  proceeding.  Every  departure  from  this  faith  is  a  departure 
from  reason  ;  an  insult  to  the  understanding  ;  a  violation  of  com- 
mon sense.  And  that  we  do  make  such  departures,  only  tends  to 
prove,  that  while  the  renewed  understanding  "  consents  to  the  law 
of  God  that  it  is  holy,  just,  and  good  ;"  "  the  law  of  sin,"  which  is 
yet  working  "  in  our  members,"  occasionally  beclouds  and  perverts 
it. 

c  2 


26  MEMOIR^  &C. 

heart,  as  with  Miss  Graham,  gives  the  power  and  advantage 
to  this  active  and  malignant  principle.     In  her  early  state  "of 
child-like  simplicity   she  would  have   been  safe.     But  the 
"fulfilment  of  the  desires  of  the  mind,"  probably  more  than 
of  "the  flesh,"    combined  with  ignorance  "of  Satan's  de- 
vices," brought  her  into  his  snare;    and  she   was    "taken 
captive  by  him  at  his  will."     Depending  upon  the  teaching 
of  the  Spirit  of  God,  our  "path"  in  Divine  knowledge  will 
be  "  as  the  shining  light,  that  shineth  more  and  more  unto 
the  perfect  day."     And  '  whenever'  (as  an  original  and  pow- 
erful writer  remarks)   *  he  opens  the  Scriptures,  that  same 
light  that  discovers  the  meaning,  will  not  fail  to  affect  and 
make  our  hearts  burn  within  us  with  the  sense  of  Divine  light, 
authority,  and  power.     Of  this  the  experience  of  the  people 
of  God,  as  they  grow  in  knowledge,   furnishes  them  daily 
with  new  instances,;  and  therefore  they  do  not  stumble  at 
the  want  of  the  present  sense  of  that  light,  but  are  quickened 
to  diligence,  excited  to  frequent  cries  for  opening  of  their 
eyes,   that  they  may  understand   the  wonders,  that  by  the 
knowledge  of  other  parts  of  the  Word,   they  are  induced 
to  believe  couched  in  those  parts,  which  yet  they  knew  not.' 
One  further  remark  suggests  itself  from  this  interesting 
record  to  avoid  unnecessary  distress  and  misconception.    Let 
not  Miss  Graham's  vivid  portraiture  of  her  own  feelings  and 
views  be  considered  as  a  general  standard,  as  if  the  same  in- 
tensity of  mental  exercise,  and    clearness  of  spiritual  per- 
ception were  the  exclusive  evidences  of  a  sound  conversion 
of  heart  to  God.     Self-renunciation,  diligent  investigation  of 
Divine  truth,  and  a  conscientious  improvement  of  the  light 
vouchsafed,  are  indeed  indispensable  marks  of  Christian  sin- 
cerity.    Yet  while  the  enjoyment  of  our  high  privileges  will 
vary  in  proportion  to  the  energy  of  these  holy  principles,  the 
measure  of  their  influence  is  almost   indefinitely   diversified 
within  the  precincts  of  the  true  church  of  God.     It  may  also 
be  important  to  observe,  that  many  of  Miss   Graham's  most 
painful  trials  (such  as  her  intellectual  pride)  arose  out  of  the 
peculiar  form  of  her  natural  character.     No  sympathy  there- 
fore can  be  expected  or  need  be  desired  in  minds  cast  in  a 
different  mould  ;  and  any  effort  to  excite  or  encourage  it,  for 
the  purpose  of  establishing  an  ideal  connexion  with3 this  ob- 
ject of  attraction,  (which  would  probably  be  unaccompanied 
with  a  desire  to  imitate  the  spiritual  excellences  of  the  pro- 
posed model)  can  only  originate  in  deceit,  and  tend  to  self- 
delusion. 


CHAPTER  III. 

General  sketch  of  Miss    Graham's  life;   her  views  of  study  / 
extensive  attainments  >•    and  active  devotedness  to  God. 

Miss  Graham  continued  to  reside  in  London  for  some  time 
after  her  deliverance  from  that  awful  delusion,  into  which 
she  had  been  permitted  to  fall.  The  remembrance,  however, 
of  this  temporary  apostacy  was  "  ever  before  her"  with  all 
that  holy  shame  and  self-abasement,  which  attaches  to  the 
"purified"  conscience  of  the  pardoned  sinner;  humbling  her 
in  the  dust,  while  yet  faith,  hope,  love,  peace,  and  joy,  were 
the  dominant  principles  in  her  soul.  Deeply  also  did  she 
feel  the  constraint  of  the  command  given  by  anticipation  to  a 
backsliding  apostle  ;  "  When  thou  art  converted,  strengthen 
thy  brethren."  It  was  the  great  object  of  her  '  Test  of  Truth,' 
to  set  forth  her  own  case  as  a  beacon  of  warning,  an  example 
of  encouragement,  and  a  monument  of  Divine  grace,  for  the 
special  use  of  those  who  might  be  brought  into  the  same 
seductive  atmosphere  of  temptation.  There  is  reason  to  be- 
lieve, that  her  work  in  its  original  form  produced  its  measure 
of  conviction  upon  her  principal  correspondent;  and  we  may 
confidently  expect,  that,  in  a  wider  circulation,  an  answer  to 
her  prayers  for  a  Divine  blessing  upon  it  will  be  abundantly 
manifested.  During  her  residence  in  London,  the  ministry 
of  the  Rev.  Watts  Wilkinson,  and  a  deep  study  of  the  sacred 
volume,  were  the  ordained  means  of  advancing  her  knowledge 
and  experience  of  Scriptural  truth.  Her  intellectual  habits 
were  a  source  of  much  gratification  to  her ;  and  mainly  con- 
tributed, under  the  blessing  of  God,  to  form  her  character  into 
a  mould  of  solid  and  permanent  usefulness.  It  is  however 
delightful  to  observe  her  Christian  simplicity  and  watchful- 
ness, to  subordinate  these  valuable  enjoyments  to  the  primary 


2S  MEMOIR  OF 

object  of  the  glory  of  God.  Of  this  the  following  prayer, 
found  among  her  papers,  will  furnish  an  interesting  and  edify- 
ing illustration. 

Before  study  of  any  kind,  remember  that  it  is  but  lost 
labour,  except  the  Lord  bless  it. 


Summary  of  things  to  be  sought  of  God  before  study. 

1 1  desire  to  thank  Thee,  my  God  and  Father  in  Christ 
Jesus,  for  this  and  every  other  opportunity  of  improvement 
Thou  hast  given  me.  May  the  opportunity  Thou  hast  given 
me  be  blest  of  Thee  !  Enable  me  to  receive  it  with  thanks- 
giving, and  sanctify  it  to  me  by  the  Word  of  God  and  prayer. 
O  let  me  know  nothing  but  Jesus  Christ  and  Him  crucified  ; 
and  other  things.jf'ustf  so  far  as  may  be  for  my  good  and  thy 
glory,  and  no  further.  I  would  mourn  before  Thee  the  base 
ingratitude  with  which  I  have  hitherto  abused  my  time  and 
talents,  by  loving  thy  gifts  more  than  Thee,  and  seeking 
myself,  not  Thee,  in  them.  Now  I  bring  all  my  things  to 
Thee ;  for  they  are  not  mine,  but  thine  own.  Take  that  ac- 
cursed thing,  self,  out  of  them  all,  and  condescend  to  use  them 
for  thy  glory.  I  thank  Thee,  that  the  meanest  employment 
is  acceptable  in  thy  sight,  when  done  in  the  name  of  the 
Lord  Jesus.  May  I  set  about  this,  in  His  name,  and  in  His 
strength,  and  to  His  glory !  May  I  not  once  seek  my  own 
things  in  it,  but  the  things  that  are  Jesus  Christ's  !  Let  me 
no  longer  lean  to  my  own  understanding;  but  may  I  so  ac- 
knowledge Thee  in  all  my  ways,  that  Thou  mayest  establish 
my  thoughts,  and  direct  my  paths  !  Suffer  me  not  to  be  wise 
in  my  own  conceit,  nor  vainly  puffed  up  in  my  fleshly  mind. 
Make  me  to  lean  from  mine  own  wisdom.  Be  Thou  my 
wisdom.  Holy  Lord  God  the  Spirit !  who  dividest  unto 
every  man  severally  as  .Thou  wilt,  bless  such  of  my  studies, 
and  in  such  a  degree  as  may  be  most  to  thy  glory.  If  it  be 
thy  will,  prepare  me  by  them  for  the  work  to  which  I  desire 
thou  wouldst  call  and  separate  me.*  I  commit  this  work,  to 
which  I  would  devote  myself,  into  thy  hands.  Prosper  it  or 
not  as  Thou  seest  good.     Thy  will  be  done  respecting  it, 

*  This  was  a  plan,  which  lay  very  near  her  heart,  for  the  gratui- 
tous instruction  of  the  children  of  Missionaries,  and  of  Christians  in 
reduced  circumstances,  with  a  view  to  qualify  them  for  the  situation 
of  teachers. 


MARY  JANE  GRAHAM.  29 

only  take  all  self-seeking  out  of  it ;  get  thyself  glory,  Lord,  in 
all  that  I  do ;  and  keep  me  from  ever  wishing  to  rob  Thee  of 
thy  glory.  Lord,  if  thou  wilt  bless  me  abundantly,  grant 
that  in  whatever  Thou  givest  me,  I  may  remember  I  have 
received  it,  and  not  glory  as  if  I  had  not  received  it.  I  set 
myself  to  this  employment  in  the  name  of  Jesus  :  may  I  have 
fellowship  with  Him  in  it !  Let  it  not  become  a  snare  to 
me;  but  may  the  Lord  who  is  my  confidence,  preserve  my 
foot  from  being  taken  in  this  net,  which  has  so  often  en- 
tangled me  ! 

'  O  Thou  Glorifier  of  Jesus !  take  of  the  things  that  are 
His,  and  show  them  unto  me,  and  unto  all  Thy  people,  with 
such  light  and  power,  that  our  wills,  desires,  and  affections 
may  be  quite  swallowed  up  in  His  love.  Let  us  have  no  will 
but  Thy  most  holy  will.  Convince  us  that  all  things  else  are 
mere  dross  and  dung,  in  comparison  with  that  most  excellent 
knowledge  of  our  dear  Lord  and  Saviour  Jesus  Christ,  which 
do  thou  give  us  every  day  more  abundantly,  making  us  to 
know  the  love  of  Christ  which  passeth  knowledge.  Even 
so,  Holy  Spirit,  for  the  sake  of  thy  great  mercies  in  Christ 
Jesus,  to  whom  with  Thee  and  the  Father,  be  all  the  honour, 
all  the  praise,  and  all  the  glory,  now  and  for  ever.    Amen.' 

In  the  same  spirit,  an  extract  from  a  letter  to  a  young 
friend  engaged  in  the  work  of  tuition,  gives  the  following 
sensible  advice,  with  a  modest  reference  to  her  own  case. 

March  22,  1827. 
4  You  ask  me  whether  I  think  study  is  wrong.  I  think,  on 
the  contrary,  if  we  study  with  a  view  to  the  glory  of  God,  it 
becomes  a  duty  to  do  so.  If  we  study  merely  to  please  our- 
selves, I  think  it  is  wrong.  Your  situation  seems  to  render 
study  necessary;  and  when  we  reflect  how  few  of  those  who 
are  engaged  in  teaching  are  truly  pious,  it  ought  to  stir  us  up 
to  the  best  improvement  of  our  time  and  talents.  The  love  of 
study  and  mental  amusements  has  been  my  great  snare,  and 
has  so  very  often  led  me  astray,  that  1  have  been  tempted  to 
give  it  up  altogether.  I  feel  thankful  to  God,  that  whenever 
I  have  begun  to  make  some  progress  in  my  favourite  study, 
he  has  thwarted  my  attempt  to  excel  by  some  seasonable  in- 
terruption, a  fit  of  illness  or  some  domestic  trial.  But  when 
1  think  how  very  useful  a  moderate  degree  of  mental  cultiva- 
tion may  make  me,  and  particularly  that  it  seems  the  way  of 
usefulness  most  suitable  to  me,  if  I  should  recover  my 


30 


MEMOIR  OF 


strength,  I  mean  to  resume  it  as  soon  as  I  can  ;  and  I  hope  in 
Christ,  through  whose  goodness  every  opportunity  of  im- 
provement is  given,  that  he  will  not  suffer  these  opportunities 
to  become  hindrances  to  my  advancement  in  the  knowledge  of 
him.  Let  us  pray  to  be  taught  to  feel,  that  all  earthly  know- 
ledge is  mere  dross  and  dung,  in  comparison  with  the  most 
excellent  knowledge  of  our  Lord  and  Saviour  Jesus  Christ; 
and  then  I  trust  we  may  pursue,  without  abusing  it,  only  tak- 
ing care  never  to  neglect  any  present  duty,  or  any  spiritual 
duty  for  it.' 

But  we  will  here  give  some  large  extracts  from  an  unpub- 
lished Treatise  «  On  the  Intellectual,  Moral,  and  Religious 
uses  of  Mathematical  Science,'  as  conveying  her  full  and 
matured  views  upon  this  important  subject.* 

*  We  subjoin  an  analysis  of  this  manuscript,  which  will  give  some 
view  of  the  extent,  general  accuracy,  and  spiritual  character  of  Miss 
Graham's  mind.  Introduction.  Chapter  I.  The  Usefulness  of  Math- 
ematics in  learning  to  Reason  ;  Groundwork  of  Mathematical  Sci- 
ences ;  Art  of  Stating  a  Question  ;  Modes  of  Demonstration;  An- 
alysis ;  Connexion  ;  Art  of  Simplifying  Processes ;  Intei-mediate 
Principles.  Chapter  II.  The  Beneficial  influence  of  Mathematics 
upon  some  parts  of  the  Intellectual  and  Moral  Character ;  Atten- 
tion ;  Abstraction  ;  Penetrativeness  and  Invention  ;  Arrangement  ; 
Moral  Habits  of  Mind.  Chapter  III.  The  Disadvantages  of  Math- 
ematical Studies  ;  Engrossing  attention  of  the  Pursuit ;  Contempt 
or  Mistrust  of  other  Evidence  ;  Effect  on  the  Imaginative  Faculties. 
Chapter  IV.  The  Advantages  of  Mathematical  Science,  and  of  the 
Cultivation  of  Reason  in  general,  considered  in  a  religious  point  of 
view.  Chapter  V.  A  review  of  the  Disadvantages  and  Tempta- 
tions to  which  the  Religious  Student  is  Exposed.  In  the  Introduc- 
tion she  specifies  the  persons  for  whom  sbe  primarily  wrote — '  those 
who,  in  the  ardour  of  their  pursuit  after  human  learning,  are  not  un- 
mindful of  its  immeasurable  inferiority  to  "  the  wisdom  which  is 
from  above."  To  them,'  she  remarks,  '  study  of  every  kind  pre- 
sents considerations  of  higher  import  than  even  the  intellectual  ben- 
efits that  are  reaped  from  it.  The  introduction  of  religion  into  secu- 
lar matters  is  too  often  censured  as  impertinent  and  unseasonable  ; 
and  many  will  think  it  wholly  out  of  place  in  a  work  professedly  on 
science.  I  can  only  reply,'  she  adds,  <  by  the  simple  confession, 
that  I  should  grieve  to  be  acquainted  witb  that  science,  which  might 
not,  under  God,  forward  in  some  way  or  other  the  grand  object  of 
my  existence.  "Thou  shalt  teach  them  diligently  to  thy  children, 
and  shalt  talk  of  them,  when  thou  sittest  in  thine  house,  and  when 
thou  walkest  by  the  way,  and  when  thou  liest  down,!Bfcd  when  thou 
risest  up."  {Bent.  vi.  7. )    These  are  the  commands  of  God  concern- 


MARY  JANE  GRAHAM.  31 

Speaking  of  study  generally,  she  marks  with  accurate  dis- 
crimination the  different  principles  of  the  worldly  and  the 
Christian  student. 

1  Many  and  varied  are  the  motives  hy  which  the  worldly 
student  is  actuated.  But  his  views  all  centre  in  some  way 
or  other  in  his  own  person.  Self-gratification,  self-advance- 
ment, self-interest,  are  mingled  with  them  all.  The  Chris- 
tian student  is  also  variously  influenced.  But  he  has  learned 
to  transfer  all  his  actions  to  another  centre.  The  glory  of  his 
reconciled  God  is  the  point  on  which  they  all  turn,  the  com- 
pass by  which  they  are  all  directed.  The  outward  conduct 
of  the  two  characters  may  present  many  points  of  similarity. 
Their  inward  intentions  are  totally  and  irreconcilably  differ- 
ent. The  intrinsic  excellence  of  science,  its  ennobling  influ- 
ence upon  the  mind,  the  delights  that  are  to  be  enjoyed  in  the 
pursuit  of  it,  and  the  benefits  that  are  to  be  reaped  in  its  at- 
tainment ; — these  are  objects  common  to  the  man  of  the  world, 
and  to  the  religious  man.  But  mark  wherein  the  difference 
consists.  With  the  former  they  are  primary  objects  of  con- 
sideration ;  the  latter  beholds  them  only  in  a  secondary  point 
of  view.  The  Christian  student  is  far  from  despising  the  ad- 
vantages of  study.  He  has  felt  what  it  is  to  thirst  after 
knowledge,  and  possesses  a  keen  relish  for  the  pleasures  of 
intellect.  But  he  puts  all  these  considerations  away  from 
him,  till  he  has  answered  a  question  of  higher  importance. 
His  first  inquiry  is — 'How  shall  I  study  for  God]  How 
shall  I  render  my  acquirements  subservient  to  his  glory  V 
If  he  cannot  answer  the  question  to  his  complete  satisfaction, 
the  uneasy  recurrence  of  it  will  prove  a  continual  drawback 
to  the  spirited  and  successful  prosecution  of  his  studies.' 

Upon  a  very  prevalent  misconception  upon  this  subject, 
she  gives  the  following  just  remarks, — 

'  It  has  been  too  much  the  practice  with  a  well-meaning 
but  injudicious  portion  of  the  religious  world,  to  decry  human 

ing  the  momentous  truths  of  Scripture.  They  leave  us  very  little 
ftime  for  science,  independent  of  religion.  Every  believer  in  the  Bible 
will  endeavour  to  act  in  the  spirit  of  these  words.  He  will  consider 
that  time  as  lost,  -which  is  spent  without  regard  to  eternity  ;  and  that 
learning  as  useless,  which  he  cannot  employ  in  subservience  to  hea- 
venly knowledge.'  This  valuable  manuscript  was  written  about  two 
years  before  her  death.  •  She  had  intended,  during  her  last  illness,  to 
have  revised  it  for  publication.  But  increasing  weakness,  and  the 
overwhelming  impression  of  the  near  prospect  of  eternity,  compelled 
her  to  relinquish  her  design. 


32  MEMOIR  OF 

learning,  as  if  it  were  a  thing  absolutely  unchristian  and  per- 
nicious. They  attack  it  in  the  gross,  and  apply  to  it  all  that 
the  Scripture  has  said  concerning  "  the  wisdom  of  this  world." 
They  appear  to  forget  that  these  censures  apply  not  to  the 
use,  but  to  the  abuse,  of  human  learning.  Those  who  "lean 
to  their  own  understanding,"  who  are  "  wise  in  their  own  con- 
ceits," who  set  human  wisdom  in  the  place  of  the  Holy 
Ghost's  teaching — these  are  the  wise  and  learned,  of  whom 
the  Scripture  affirms,  that  the  things  of  the  kingdom  are  hid 
from  their  eyes.  But  the  description  was  never  meant  for  the 
discouragement  of  those  who  pursue  human  study  in  a  simple, 
child-like  dependence  upon  God.  It  sometimes  happens,  that 
the  young  convert,  full  of  religious  zeal,  and  possessed  with 
some  vague  and  ill-defined  notions  of  the  worthless  ensnar- 
ing nature  of  human  learning,  is  led  by  a  mistaken  sense  of 
duty  either  entirely  to  abandon  it,  or  greatly  to  slacken  his 
efforts  in  the  attainment  of  it,  and  so  to  shut  himself  out  from 
a  wide  field  of  future  usefulness.' 

Upon  the  lawfulness  of  study  she  draws  the  line  with  great 
precision  and  Christian  simplicity. 

*  Does  the  time' — she  asks — 4  you  now  devote  to  study, 
break  in  upon  any  known  and  immediate  call  of  duty  1  If  it 
does,  your  way  is  clearly  pointed  out.  No  prospect  of  future 
good  can  justify  you  in  the  neglect  of  present  duty.  Your  stu- 
dies must,  according  to  circumstances,  be  wholly  abandoned, 
or  laid  aside,  till  you  can  resume  them  without  feeling  that 
conscience  is  drawing  you  another  way.  Perhaps  you  are 
ready  to  exclaim,  that  "  this  is  a  hard  saying."  You  cannot 
contentedly  resign  or  postpone  your  hopes  of  mental  improve- 
ment. Still  less  can  you  consent  to  hazard  the  loss  of  all 
that  you  have  already  acquired.  Suffer  me  to  remind  you  of 
two  points  of  view,  in  which  it  imports  you  to  consider  this 
question. 

'  I  readily  admit,  that  the  studies  of  worldly  men  may  be 
successful,  notwithstanding  the  evil  spirit  in  which  they  are 
prosecuted.  "  They  have  their  reward."  But  nothing  that  you  , 
do  can  prosper,  without  the  divine  blessing.  This  must  be 
the  crown  of  your  undertakings,  or  you  labour  in  vain.  If  you 
know  any  thing  of  the  spirit  of  prayer,  you  make  it  your  con- 
stant request,  that  all  your  doings  may  prosper,  as  far  as  they 
will  promote  the  glory  of  God,  and  no  further.  In  answer 
then,  to  your  own  petition,  God  must  withhold  his  blessing 
from  your  most  laudable  employments,  if  they  do  not  lie  in 


MARY  JANE  GRAHAM.  33 

the  direct  path  of  duty.  On  this  account  you  have  no  rational 
prospect  of  success.  If  you  do  succeed,  be  assured  that  some 
root  of  bitterness  will  spring  up  from  the  very  accomplish- 
ment of  your  purposes.  To  continue  your  studies,  therefore, 
under  existing  circumstances,  would  be  to  subject  yourself  to 
certain  vexation  and  disappointment. 

'  On  the  other  hand,  I  would  remind  you,  that  if  you  simply 
attend  to  your  duty,  and  resolutely  forego  the  most  beloved 
pursuits  the  moment  they  come  into  competition  with  it,  there 
is  no  fear  that  you  should  lose  any  thing-  by  such  conduct. 
He  who  made  and  who  preserves  your  intellectual  faculties, 
can  surely  enable  them  to  retain  anything  that  will  be  really 
useful  to  you.  Your  small  stock  of  knowledge  will,  with  his 
blessing,  carry  you  further  than  the  acquisition  of  the  whole 
circle  of  human  science  could  do  without  it.  We  niay  affirm 
of  intellectual  gains,  no  less  than  of  those  which  are  gross  and 
tangible,  that  "  a  little  that  a  righteous  man  hath  is  better 
than  the  riches  of  many  wicked."  We  are  commanded  to 
"  be  careful  for  nothing,  but  in  every  thing  to  make  our  re- 
quests known  unto  God."  You  may  therefore,  in  faith,  com- 
mit your  studies  and  acquirements  to  Him.  You  may  freely 
ask,  and  confidently  expect,  that  he  will  take  care  of  them  for 
you,  and  return  them  to  you,  whenever  they  shall  be  wanted 
for  his  service.' 

The  lawfulness  of  study  being  proved,  its  expediency,  im- 
portance, and  responsibility,  are  next  considered. 

'  But  perhaps  the  contrary  to  all  this  is  your  case.  You 
feel  that  you  can  devote  a  certain  portion  of  your  time  to  study, 
without  infringing  upon  any  prior  and  more  imperious  de- 
mand of  duty.  If  it  he  thus  with  you,  your  studies  are  un- 
doubtedly lawful.  It  only  remains  to  inquire,  how  far  they 
may  be  expedient  for  you. 

'  Of  this,  you  must  yourself  be  the  best  judge.  It  must  de- 
pend on  a  variety  of  circumstances,  the  particular  bent  of 
your  talent ;  the  opportunities  of  improvement  which  lie  with- 
in your  reach  ;  your  present  situation,  or  your  future  pros- 
pects in  life.  Let  us  suppose  that  all  or  any  of  these  combine 
in  such  a  degree,  as  to  give  you  reason  to  hope  that  your 
studies  may  open  a  door  of  usefulness.  I  shall  endeavour  to 
convince  you,  that  no  fancied  dread  of  the  snares  and  tempta- 
tions attendant  upon  human  learning  ought  to  deter  you  from 
the  pursuit  of  it.  In  your  case  the  acquisition  of  knowledge 
is  not  merely  a  permitted  employment,  but  a  positive  duty. 


34  MEMOIR  OF 

God  has  made  nothing  in  vain.  He  has  given  us  nothing, 
which  we  may  not  use  to  his  glory.  This  we  admit  without 
reluctance  in  reference  to  every  minor  blessing,  with  which 
his  bounty  has  enriched  us.  We  acknowledge,  that  our  health, 
time,  riches,  influence,  are  all  entrusted  to  us  for  God's  ser- 
vice, and  capable  of  being  used  to  his  glory.  But  do  not  they 
make  a  strange  exception  to  this  general  admission,  who  so 
roundly  assert  the  utter  inefficiency  of  human  reasoning,  and 
of  human  learning  1  If  so  many  things,  which  we  possess  in 
common  with  unbelievers,  may  yet  be  legitimately  improved 
to  the  glory  of  God,  why  is  the  understanding  to  be  excepted  1 
Why  must  that  best  and  fairest  of  God's  common  gifts  be  suf- 
fered to  lie  waste,  only  because  it  is  a  common  one1?  None 
can  deprecate  more  earnestly  than  I  do  the  idea,  that  the  un- 
assisted light  of  human  reason  can  ever  make  us  wise  unto 
salvation.  But  shall  we  therefore  say,  that  the  reason  takes 
no  part  whatever  in  our  reception  of  truth  1  Remember,  that 
he  who  gives  you  spiritual  teaching  is  the  very  same  who 
gave  you  this  human  understanding.  He  gave  you  not  the 
former  to  supersede  and  overpower,  but  to  guide  and  enlighten, 
the  latter.  Both  are  alike  his  gifts ;  and  though  the  one  is 
inferior  to  the  other,  and  useless  without  its  aid,  yet  we  must 
neither  neglect  nor  despise  it.  Nothing  that  he  gives  can  be 
worthless.  So  much  for  reason  itself.  And  as  for  those  parts 
of  human  learning,  which  contribute  to  strengthen  and  im- 
prove this  faculty,  they  also  are  given  by  God ;  means  which 
he  has  adapted  to  the  fulfilment  of  no  ignoble  purpose.  We 
are  just  as  much  bound  to  use  those  instruments  which  Pro- 
vidence has  placed  within  our  reach  for  the  cultivation  of  our 
understandings,  as  we  are  bound  to  attend  to  the  culture  of 
our  fields.  Nay,  unless  we  deny  that  our  minds  are  better 
things  than  our  fields,  we  are  more  called  upon  to  encourage 
the  growth  of  the  former  than  of  the  latter.  If  God  has  given 
you  superior  faculties,  and  the  means  of  improving  them,  there 
cannot  be  a  more  manifest  token,  that  he  intends  they  should 
be  improved.  The  parable  of  the  talents  is  never  more  fairly 
exemplified,  than  when,  in  the  way  of  duty,  we  go  and  trade 
with  the  natural  abilities  which  our  Divine  Master  has  distri- 
buted to  us,  till  we  can  bring  them  back  to  him  with  the  grateful 
acknowledgment,  "  Lord,  thy  pound  hath  gained  ten  pounds." 
'If  then  you  are  possessed  of  superior  powers  of  mind,  re- 
member, that  the  source  from  whence  they  emanate  is  divine. 
Esteem  the  gift  very  highly  for  the  Giver's  sake;  and  seek 


MARY  JANE  GRAHAM.  35 

to  bring-  it  to  that  perfection,  of  which  he  has  made  it  sus- 
ceptible. Use  your  talents,  as  not  abusing  them.  Keep  them 
in  the  dependent,  subordinate  station  which  they  are  intended 
to  occupy.  Expect  not  from  them  more  than  they  are  capa- 
ble of  performing.  But  expect  something  from  them.  Do 
something  with  them.  Cannot  you  find  any  use  for  them  T 
Take  them  to  God.  He  has  large  fields  for  their  employment. 
There  is  ample  room  in  his  vineyard.  Pray  that  he  would 
send  you  forth  to  labour  in  some  way  or  other  in  that  plente- 
ous harvest,  whose  labourers  are  so  few.  There  is  nothing  so 
sweet  as  this  simple  committal  of  your  way  to  one,  who  is 
infinitely  able  to  guide  and  protect  you  in  it.  "  In  all  thy 
ways  acknowledge  him,  and  he  shall  direct  thy  paths." 
Then  they  become  paths  of  usefulness  indeed.  The  most 
brilliant  fancy,  the  profoundest  judgment,  clearest  understand- 
ing, the  most  extensive  learning,  are  in  themselves  less  than 
nothing.  But  intreat  the  blessing  of  God  upon  them  ;  and  you 
shall  find  they  will  be  worth  just  so  much  as  he  pleases.  The 
infidel  exerts  the  whole  force  of  his  understanding,  blinded  as 
it  is  by  the  god  of  this  world,  in  opposing  the  doctrine  of  the 
cross.  Let  yours,  illumined  by  a  beam  from  the  fountain  of 
light,  be  no  less  unequivocally  devoted  to  the  service  of  the 
cross.  Think  not  the  time  lost  that  you  spend  in  study,  if 
you  are  studying  in  and  for  God.  Do  not  say;  '  I  will  lay- 
aside  the  vanity  of  human  learning,  and  trust  only  to  the  di- 
vine teaching  for  powers  of  sound  argument  and  appropriate 
expression.'  You  might  with  equal  justice  say,  '  I  will  aban- 
don the  superfluous  toil  of  ploughing  my  lands,  and  confide  in 
Providence  for  a  plentiful  crop.'  It  is  true  in  both  these  cases" 
that  the  increase  cometh  from  God  only  ;  but  it  is  no  less  true, 
that  he  will  have  the  planting  and  the  watering  to  be  ours. 
God  will  not  help  you,  if  you  refuse  to  help  yourself.  The 
trust  of  the  slothful  is  an  impious  and  a  foolhardy  trust.  His 
mind,  like  his  vineyard,  shall  be  grown  over  with  weeds. 

'In  intellectual,  as  well  as  in  spiritual  gifts,  "the  Spirit 
divideth  unto  every  man  severally  as  he.will."  Thus  we  read, 
that  "  Bezaleel  was  filled  with  the  Spirit  of  God,  in  all  man- 
ner of  workmanship,  to  work  all  manner  of  work,  of  the  en- 
graver, and  of  the  cunning  workman,  and  of  the  embroiderer." 
And  if  these  meaner  talents  come  directly  from  him,  how  much 
more  the  nobler  properties  of  the  understanding  !  Are  you  in^ 
debted  to  his  bounty  for  the  possession  of  a  piercing  and  com- 
manding intellect,  and  strong  powers  of  reason  1  I  am  sure  he 


36  MEMOIR  OF 

did  not  give  them  to  you  for  nothing1'?  Why  fold  that  napkin 
round  them  1  It  is  your  Lord's  treasure.  What  possible  right 
have  you  to  "bury  it  in  the  earth?"  Do  what  you  will  with 
your  own,  if  indeed  you  can  find  any  thing  which  is  your  own. 
But  beware  how  you  trifle  with  what  is  his.  He  is  coming, 
and  will  expect  to  "receive  it  with  usury." 

*  Consider,  had  those  powers  of  mind  belonged  to  you  as 
the  bondman  of  Satan,  how  would  you  have  toiled  to  perfect 
them  for  his  service !  How  much  mischief  would  you  have 
contrived  to  do  with  them !  And  shall  "  the  Lord's  freeman" 
take  no  pains  to  improve  his  talents  in  his  Redeemer's  cause  ? 
Shall  no  good  be  done  with  them,  now  that  they  are  Christ's  1 
It  is  in  truth  a  strange  doctrine,  that  they  must  lie  dormant, 
because  Satan  has  no  longer  any  claim  upon  their  exertion. 

4  Why  is  it,  that  we  have  such  a  dread  of  calling  in  the  aid 
of  our  reasoning  powers  1  Is  it  not,  because  we  look  upon  rea- 
son as  something  of  our  own!  If  we  reason  in  faith,  is  it  not 
the  Spirit  of  our  Father  speaking  within  us,  just  as  much  as 
in  any  other  mode  of  addressing  the  unconverted!  If  we  em- 
ploy human  means  only  so  far  as  we  have  the  warrant  of 
Scripture,  of  past  experience,  and  of  present  providences  ;  if 
we  cultivate  our  faculties  in  the  humblest  and  simplest  de- 
pendence upon  God  ;  surely  this  is  neither  making  flesh  our 
arm,  nor  "  leaning  to  our  own  understanding."  ' 

Some  difficulties  connected  with  study  are  then  discussed 
in  interesting  connexion  with  Christian  principles. 

'I  cannot  Taut  attribute  many  of  the  difficulties  which  per- 
plex and  obstruct  the  Christian  student,  to  his  not  studying 
sufficiently  in  faith.  We  do  not  pursue  our  intellectual  con- 
templations in  the  same  simple,  child-like  dependence,  which 
we  are  sometimes  enabled  to  carry  into  our  other  duties.  We 
make  study  an  employment  too  entirely  secular.  We  are  apt 
to  consider  it  as  something  wholly  apart  from  religion.  It  is 
one  of  those  subjects,  upon  which  we  do  not  permit  ourselves 
to  converse  freely  with  our  heavenly  Father.  To  apply  to 
him  at  every  step  for  counsel  and  assistance,  would  convey 
to  us  an  idea  of  presumption.  WTe  are  afraid  to  trifle  with  the 
majesty  of  God,  by  expecting  that  he  will  take  an  interest  in 
the  mere  earthly  improvement  of  the  intellect.  That  he  both 
gave  us  this  intellect,  and  bestowed  on  us  the  means  of  its 
cultivation,  is  admitted  by  us  beyond  the  possibility  of  a 
doubt.  WTe  adore  the  bounty  which  has  adorned  and  enrich- 
ed us.     But  we  hesitate  to  believe  in  a  condescension,  which 


MARY  JANE  C4RAHAM.  37 

shall  stoop  to  notice  the  petty  progress  of  each  minute  portion 
of  this  intellect,  and  make  its  daily  and  hourly  advancement 
the  object  of  benevolent  concern.  I  would  not,  my  beloved 
fellow  Christians,  utter  one  single  expression,  which  might 
impair  your  veneration  for  the  Divine  Majesty.  But  in  this 
timid  reserve  I  perceive  no  marks  of  genuine  veneration. 
Your  privilege  is  to  draw  near  to  God  with  the  tender  rever- 
ence, the  sacred  familiarity,  of  a  beloved  child.  To  shrink 
from  his  presence  with  the  retiring  fearfulness  of  a  slave,  is 
to  dishonour  the  scripture  representation  of  his  attributes. 
And  in  which  of  your  earthly  affairs  can  you  hope  that  the  be- 
nevolence of  your  Father  will  be  interested,  if  not  in  the  cul- 
tivation of  your  reason7?  It  is  the  gift  by  which  he  has 
distinguished  you  from  the  rest  of  his  earthly  creation.  It  is 
that  which  stamps  you  with  the  impress  of  Divinity,  which 
tells  you  you  are  born  to  immortality.  The  immensity  of 
condescension  by  which  the  Most  High  bends  his  regard  to 
any  of  our  paltry  concerns,  is  indeed  beyond  conception,  as  it 
is  beyond  praise.  But  if,  where  all  is  so  unworthy,  I  might 
dare  to  mention  one  thing  as  less  unworthy  of  his  notice,  it 
would  be  the  progress  of  the  mind.  We  "  are  fearfully  and 
wonderfully  made.*'  But  our  intellectual  faculties  are  the 
surpassing  wonder,  the  crowning  excellence  of  God's  creation. 
The  countless  worlds  that  are  scattered  over  the  infinity  of 
space,  declare  the  glory  of  God.  The  magnificence  which 
created,  the  strength  which  upholds,  the  wisdom  which  gov- 
erns the  mighty  system,  afford  inexhaustible  matter  of  won- 
der and  adoration.  But  the  intellect,  which  is  able  to  reflect 
upon  all  this,  is  something  far  more  admirable,  in  which  the 
glory  of  God  is  more  greatly  conspicuous.  The  original  for- 
mation of  reason  is  not,  however,  more  wonderful,  than  the 
improvement  of  which  it  is  capable.  A  man  of  a  highly  cul- 
tivated understanding  appears  altogether  a  being  of  a  different 
order  from  one  wholly  destitute  of  the  advantages  of  educa- 
tion. Reason,  as  it  is  the  noblest  of  our  faculties,  so  it  is  the 
most  capable  of  being  conducted  to  a  high  degree  of  perfection. 
And  God  is  glorified  in  the  perfection  of  his  works.  When 
therefore  you  cannot  confidently  look  for  communion  with 
God  in  the  exercises  of  your  understanding ;  when  you  are 
afraid  to  expect  his  co-operation  in  the  use  of  the  meanest  of 
those  human  aids  which  he  has  given  you  for  its  improvement, 
it  can  only  be  accounted  for  in  two  ways.  This  hesitation 
proceeds  either  from  the  absence  of  a  religious  motive,  or  from 
d  2 


38  MEMOIR  OF 

an  infirmity  of  faith.  If  you  have  no  decidedly  religious  mo- 
tive for  your  studies,  I  do  not  see  how,  with  any  colour  of 
propriety,  you  can  devote  yourself  to  them  at  all.  I  am  not 
surprised  to  hear  that  doubts  and  difficulties  throng  your  path. 
But  if  you  are  seeking  to  cultivate  your  understanding  with  a 
single  eye  to  God's  glory,  you  may  so  conduct  each  one  of 
your  literary  employments  as  to  enjoy  his  presence  all  the 
time  you  are  engaged  in  it.  You  may  draw  near  to  God, 
even  in  your  studious  hours.  He  will  not  despise  any  thing 
that  you  do  for  him.  His  love  accepts  your  worthless  ser- 
vices with  as  much  complacency  as  the  princely  obedience  of 
an  angel.  I  repeat  it;  to  study  in  faith,  in  a  humble,  simple, 
child-like  faith,  removes  every  perplexity  and  temptation  inci- 
dent to  its  pursuit.  Your  employments  will  then  cease  to 
appear  altogether  secular.  Cultivating  your  reason  as  God's 
gift,  and  assured,  that  he  beholds  not  with  indifference  your 
feeble  attempts  to  glorify  him  in  this  greatest  wonder  of  his 
creative  power;  its  commonest  exercises  will  become  in  a 
measure  sacred  as  the  exercises  of  religion.  Spiritual  im- 
provement, with  no  lingering  step,  will  accompany  your 
intellectual  progress.  "  Holiness  to  the  Lord"  will  be  written 
upon  the  most  trivial  of  your  studies.' 

The  influence  of  a  vain-glorious  spirit,  as  the  canker  upon 
this  holy  principle  of  faith,  is  pointedly  illustrated. 

'When  once  the  thought  of  what  men  will  say  of  us  is 
permitted  to  mingle  with  our  studies,  all  spiritual  comfort  in 
them  is  at  an  end.  Our  faith  must  necessarily  languish.  It 
can  no  longer  be  a  living  faith,  an  active  principle.  "  How 
can  ye  believe,  which  receive  honour  one  of  another'?"  was 
the  severe  rebuke  of  Jesus  to  the  vain-glorious  Pharisees. 
When  I  observe  a  Christian  delighted  with  the  homage  that 
is  paid  to  his  eloquence,  his  judgment,  or  his  taste,  should 
he  tell  me,  that  his  "  love  is  not  waxing  cold,"  that  his  faith 
is  as  strong  as  when  none  but  God  cared  for  his  obscure 
name,  I  should  be  beyond  measure  astonished  at  such  a  cir- 
cumstance, if  indeed  I  could  credit  its  reality.  But  in  truth, 
the  assertion  only  proves  that  the  man's  heart  must  be  al- 
ready "  hardened  through  the  deceitfulness  of  sin ;"  or  that 
he  has  never  known  what  true  faith  is,  for  "  how  can  he  be- 
lieve," so  long  as  he  is  "  receiving  honour  from  men  V  ' 

The  snare  of  self-indulgence  connected  with  study,  is  most 
profitably  treated. 

'I  have  all  along  supposed,  that  you  are  studying  with  a 


MARY  JANE  GRAHAM.  39 

view  to  the  benefit  of  others,  rather  than  to  your  own  gratifi- 
cation. Yet  even  in  this  case  self-indulgence  may  insinuate 
itself  into  your  pursuits.  If  you  possess  a  talent  for  them, 
they  will  prove  so  attractive  to  you,  that  you  will  become 
'  attached  to  them  for  their  own  sake.  You  will  be  tempted 
to  prolong  your  pleasing  employments,  and  suffer  them  grad- 
ually to  steal  something  from  the  time  appointed  for  other 
duties.  We  have  already  touched  upon  the  absorbing  nature 
of  our  mathematical  studies,  and  the  intellectual  disadvantages 
which  ensue  from  giving  way  to  their  silent  encroachments. 
These,  however,  are  of  small  moment,  when  compared  with 
their  corroding  influence  upon  our  spiritual  enjoyment.  An 
excessive  fondness  for  these  abstruse  meditations,  a  habit  of 
indulging  in  them  for  their  own  sake,  will-be  as  a  worm  at 
the  root  of  our  communion  with  God.  A  lamentable  declen- 
sion from  his  ways,  will  be  the  probable  consequence.  By 
insensible  degrees  the  thoughts  of  our  literary  pursuits  will 
begin  to  mingle  with  our  serious  meditations.  Then  the 
hour  of  study  will  break  in  upon  the  hour  of  prayer,  and  per- 
haps in  time  may  totally  interrupt  or  supersede  it.  Who  can 
tell  the  train  of  evils  which  will  follow  such  an  intermission 
of  our  spiritual  watchfulness  I  When  prayer  is  omitted,  study 
is  unsanctified.  Every  selfish  motive  has  free  permission  to 
enter;  nay,  is  invited,  as  it  were,  to  take  possession  of  the 
heart,  whose  sentinel  has  thus  deserted  his  post.  And  with 
what  impertinent  excuses  do  we  entertain  conscience  all  the 
time!  'I  am  just  now  so  occupied,  that  I  am  scarcely  in 
frame  for  prayer.  Were  I  to  attempt  it,  I  should  find  it  im- 
.possible  to  disengage  my  thoughts  from  the  busy,  perplexing 
reflections  which  have  taken  fast  hold  of  them.  When  I  have 
followed  out  these  investigations  to  some  satisfactory  con- 
clusion; when  I  have  considered  this  or  that  point  a  little 
more  fully;  when  I  have  conquered  this  difficulty,  or  corrected 
that  mistake,  then  my  mind  will  be  in  a  placid  uninterrupted 
frame.  Then  shall  be  my  hour  of  prayer.  I  shall  then  be- 
take myself  to  my  spiritual  duties  with  tranquillity  and  de- 
light ;  whereas  now  they  would  be  a  weariness,  a  formality.' 
Thus  the  hour  of  prayer  is  put  off  to  "  a  more  convenient 
season."  Our  contemplations  detain  us  longer  than  we  had 
anticipated.  The  evening  shades  thicken  round  us;  still  we. 
are  deeply  engaged  in  our  inquiry;  still  unsatisfied  with  the 
result.  Midnight  surprises  us  at  our  labours ;  and  at  last  the 
lateness  of  the  hour  warns  us  to  repose,  before  we  have  found 


40  MEMOIR  OF 

time  to  pray.  A  sense  of  languor  and  drowsiness,  the  natural 
result  ot  our  intense  mental  exertions,  either  quite  prevents 
our  devotions,  or  compels  us  to  insult  God  with  a  prayer 
from  which  the  heart  is  absent.  We  retire  to  rest  with  the 
paiftful  feeling  that  we  have  lost  a  day.  For  every  Christian 
must  be  sensible,  that  he  cannot  rob  God  of  his  portion  of  the 
day,  without  robbing  himself  of  the  whole.  Still  the  deceit- 
fulness  of  sin  will  follow  us  with  a  lying  consolation.  '  It  is 
but  one  day;  to-morrow  I  shall  awake  refreshed,  and  my  first 
thoughts  shall  be  with  God.'  Let  us  not  silence  conscience 
with  this  deceitful  plea.  If  I  am  not  greatly  mistaken,  this 
one  lost  day  is  the  forerunner  of  many  more.  Our  foot  has 
begun  to  slide,  our  steps  to  decline.  To  a  heart  prone  to 
depart  from  God,  this  retrograde  motion  is  natural  and  easy, 
while  the  effort  to  regain  a  forward  progress  is  immensely 
difficult.  The  sin  to  which  we  have  yielded  to-day,  will 
revisit  us  to-morrow  with  more  urgent  solicitations.  Self, 
having  obtained  the  indulgence  of  one  day,  will  plead  hard 
for  another.  To  make  no  more  than  one  deviation  from  the 
straight  path,  is  infinitely  more  difficult  than  not  to  deviate 
from  it  at  all.  "  The  backslider  in  heart  shall  be  filled  with 
his  own  ways."  Perhaps  the  very  circumstance  of  having 
a  religious  motive  for  study,  may  then  be  used  by  us  as  a 
cloak  to  hide  our  defection.  'All  my  pursuits  are  designed 
to  fit  me  for  engaging  in  God's  service.  I  cannot  therefore 
go  very  much  out  of  the  way  of  duty,  by  devoting  to  them  a 
little  more  time  than  prudence  might  otherwise  have  dictated. 
My  present  diligence  will  one  day  be  turned  to  account  in  the 
cause  of  religion;  it  cannot  therefore  be  wholly  misplaced. '• 
Thus,  in  the  plenitude  of  self-indulgence,  we  can  talk  to  our- 
selves about  our  zeal  for  the  Lord  of  Hosts.  Our  conduct  re- 
sembles that  of  the  priests,  who  "  offered  polluted  bread  upon 
the  altar,  and  then  said,  '  Wherein  have  we  polluted  thee?' " 
If  we  would  offer  any  acceptable  service  to  God,  it  must  not 
be  thus  defiled  with  self.  "  Hath  the  Lord  as  great  delight 
in"  our  worthiest  pursuits,  "as  in  obeying  the  voice  of  the 
Lord  %n  We  are  told  that  "  to  obey  is  better  than  sacrifice, 
and  to  hearken  than  the  fat  of  rams."  Our  poor  worthless 
attempts  in  the  cause  of  our  Redeemer  can  be  of  no  value,  but 
as  they  are  accepted  by  God  through  his  intercession.  How 
foolish  then  to  imagine  that  we  can  succeed,  while  we  ne- 
glect thus  offering  them  to  God  in  frequent  and  faithful 
prayers !  If  we  will  work  in  our  own  strength,  we  must  expect 


MARY  JANE  GRAHAM.  41 

to  be  left  to  such  success  as  our  own  strength  is  able  to 
ensure. 

'  Do  you,  upon  serious  reflection,  perceive  that  you  are  now 
3Tielding  in  any  way  to  this  self-indulgent  temper?  Let  me 
earnestly  recommend  a  temporary  cessation,  if  possible,  from 
the  employments  that  have  ensnared  you.  A  month,  a  week, 
in  some  cases  even  a  day,  rescued  from  your  too  fondly  cher- 
ished occupations,  and  devoted  to  earnest  prayer  for  future 
preservation  and  direction,  may  enable  you  to  resume  them 
without  danger.  But,  as  you  value  your  peace  and  spiritu- 
ality of  mind,  beware  of  returning  to  them,  till  you  experience 
so  much  sweetness  in  heavenly  things,  as  to  make  the  very 
best  of  earthly  things  appear  trifling  and  insipid  in  the  com- 
parison. The  memory  of  Henry  Martyn  is  sacred  to  every 
Christian  student.  The  rule  by  which  he  regulated  his  lite- 
rary pursuits,  deserves  to  be  called  the  golden  rule  of  study. 
Let  us  carry  it  into  all  the  parts  of  human  learning.  It  will 
strip  them  of  every  excessive  and  ensnaring  attraction.  '  So 
deep,'  says  his  biographer,  '  was  his  veneration  for  the  word 
of  God,  that  when  a  suspicion  "arose  in  his  mind,  that  any 
other  book  he  might  be  studying  was  about  to  gain  an  undue 
influence  over  his  mind,  he  instantly  laid  it  aside;  nor  would 
he  resume  it,  till  he  had  felt  and  realized  the  paramount  ex- 
cellence of  the  Divine  oracles.' 

She  adverts  to  what  she  had  said  above,  as  suggesting  a 
safe-guard  against  some  temptations  of  self-sufficiency  and 
self-dependence. 

'The  only  effectual  remedy  I  have  met  with,  is  to  consider 
human  reason  and  spiritual  teaching  in  one  respect  exactly  in 
the  same  point  of  view:  I  mean,  as  both  freely  bestowed  by 
God,  to  be  increased,  continued,  or  suspended,  at  his  plea- 
sure. I  would  consider  every  little  improvement  in  my  stu- 
dies; the  smallest  extension  of  my  intellectual  powers;  the 
least  ray  of  light  that  shines  in  upon  my  natural  reason,  when 
engaged  in  the  commonest  earthly  speculations ;  all  these  I 
would  consider  as  coming  just  as  directly  and  absolutely  from 
the  Spirit  of  my  God,  as  I  do  those  sacred  influences  which 
inform  and  comfort  my  spiritual  existence.  Ceasing  to  look 
upon  reason  as  our  own,  we  should  cease  to  lean  upon  it  with 
a  misplaced  confidence.  What  we  expect  from  it  would  be 
expected  from  the  God  to  whom  it  belongs,  not  from  our- 
selves, who  have  no  right  in  it.  The  only  way  to  preclude 
all  glorying  and  trusting  in  our  own  things,  is,  to  have  nothing 


42  MEMOIR  OF 

of  our  own.  Then,  when  all  is  God's,  we  can  neither  confide 
too  much,  nor  expect  too  largely.  Thus  David  acted.  He 
said,  "  I  will  not  trust  in  my  bow,  neither  shall  my  sword 
save  me."  Did  he  therefore  resign  the  use  of  the  sword  and 
of  the  bow?  No:  but  he  ascribed  the  strength  which  moved 
his  arm  in  wielding  them,  to  God ;  "  It  is  God  that  girdeth 
me  with  strength;"  "  He  teacheth  my  hands  to  war,  and  my 
fingers  to  fight."  There  is  nothing  so  reasonable  or  so  delight- 
ful as  this  unreserved  ascription  of  all  our  intellectual  powers 
to  "#God  our  Maker,  who  teacheth  us  more  than  the  beasts 
of  the  earth,  and  maketh  us  wiser  than  the  fowls  of  heaven." 
He  who  thus  realizes  the  property  of  God  in  his  reasoning 
faculties,  may  without  arrogance  indulge  in  anticipation  of 
their  usefulness,  which  to  a  weaker  faith,  would  seem  the 
height  of  presumption.  It  is  not  that  he  esteems  the  instru- 
ment too  highly;  but  that,  viewing  it  as  God's  instrument,  he 
can  set  no  bounds  to  its  efficiency.  He  does  not  imagine 
that  his  own  arm  can  bring  victory.  But  through  God  he 
knows  he  shall  do  valiantly.  He  enters  deeply  into  the 
prophet's  feelings;  "  I  cannot  speak,  for  I  am  a  child."  But 
the  answer  of  the  Lord  is  graven  upon  his  memory ;  "  What- 
soever I  command  thee  thou  shalt  speak."  He  is  Teady  to 
exclaim  with  Moses,  "  Who  am  I,  that  I  should  go  upon  the 
Lord's  errand]  I  am  slow  of  speech,  and  of  a  slow  tongue." 
But  his  diffidence  vanishes  before  the  firm  assurance  that 
God  "  will  be  with  his  mouth,  and  teach  him  what  to  say." 
To  cultivate  our  reasoning  powers  with  this  absolute  hope- 
lessness of  their  single  efficacy,  and  these  large  expectations 
from  them  as  instruments  in  the  hand  of  God,  is  to  bring  a 
certain  blessing  upon  all  that  we  do  with  them.  Hope 
nothing  from  yourself.  Think  nothing  too  great  to  hope 
from  the  bounty  of  your  God.  A  firm  adherence  to  this  simple 
rule  would  enable  you  to  bring  your  reason  to  the  highest 
degree  of  perfection ;  for  God  will  honour  those  who  thus 
honour  him.  "  Cease  then  from  your  own  wisdom."  "  Trust 
in  the  Lord  with  all  your  heart,  and  lean  not  to  your  own  un- 
derstanding." Sure  I  am  that  if  your  trust  be  thus  in  the 
Lord,  he  will  teach  you  "  excellent  things  in  counsels  and 
knowledge."  You  shall  both  "know  the  certainty  of  the 
words  of  truth,"  and  be  able  to  "answer  the  words  of  truth 
to  them  that  send  unto  you."  '  Again,  *  It  is  the  perfection  of 
intellectual  enjoyment  to  receive  reason  entirely  as  the  gift 
of  our  God,  and  every  improvement  of  it,  as  a  fresh  token  of 


MARY  JANE  GRAHAM.  43 

his  love.  Every  thing  is  good,  must  be  good,  if  we  view  it 
in  this  light.  How  shall  it  not  be  good,  if  it  comes  directly 
from  onr  Father's  hand  1  How  shall  it  not  be  very  good,  if 
sanctioned  by  our  Father's  blessing?  You  know  that  "  a  gift 
is  as  a  precious  stone  in  the  eyes  of  him  that  hath  it;  whither- 
soever it  turneth,  it  prospereth."  And  then,  "  the  blessing 
of  the  Lord,  it  maketh  rich;  and  he  addeth  no  sorrow  with 
it."  The  poorest  trifle  becomes  valuable,  if  it  be  the  gift  of 
love.  But  reason  is  itself  a  precious  stone,  a  costly  gem. 
When  received  as  a  gift  it  becomes  a  charmed  stone,  a  talis- 
man to  shield  from  harm,  and  to  ensure  prosperity.  Only 
acknowledge  all  your  earthly  acquirements  in  this  light,  and 
you  shall  find,  that,  whichever  way  you  turn  them,  success 
shall  attend  your  endeavours.  Regard  every  one  of  your 
mental  faculties  as  given  to  you  by  creating  love.  Rejoice 
in  the  gift,  because  redeeming  love  has  restored  it  to  you 
with  a  seven-fold  blessing.  Here  is  a  shield  of  love,  if  the 
shield  of  faith  appear  insufficient  for  your  defence.  For  will 
not  you  earnestly  guard  against  the  abuse  of  a  thing  so  given 
and  so  blessed?' 

Her  encouragement  and  advice  in  the  resistance  of  self-in- 
dulgent temptations  is  truly  excellent. 

'  It  is  encouraging  to  reflect,  that  if  "  you  are  Christ's,  all 
things  are  yours."  Whatever  talents  he  has  given  you  are 
yours,  freely  to  use  and  improve.  They  are  also  His  ;  therefore 
you  may  confidently  expect,  that  he  will  get  glory  to  himself  out 
of  them.  And  this,  if  I  mistake  not,  is  your  wish.  Your  ac- 
quirements are  of  no  value  in  your  eyes,  except  as  you  can 
use  them  for  Christ.  Begin  then  and  end  all  your  studies  with 
him.  Seek  to  find  communion  with  God  in  every  one  of  them. 
"  Do  all  in  the  name  of  the  Lord  Jesus,  and  to  the  glory  of 
God."  The  curse  which  clings  to  the  best  of  earthly  things, 
and  which  once  shed  its  baneful  influence  on  all  your  intel- 
lectual faculties,  is  now  taken  away  in  Christ  Jesus.  Once 
perhaps  your  talents  might  have  made  you  a  splendid  mis- 
chief, a  brilliant  pest  to  society.  Now  if  you  use  them  in 
faith,  they  shall  be  an  instrument  of  healing  and  of  blessing.' 

The  following  closing  remarks  place  the  balance  between 
intellectual  and  Christian  wisdom  with  admirable  clearness 
and  beauty. 

'  On  the  whole,  in  attempting  to  decide  upon  the  true  mer- 
its of  human  learning,  my  readers  will  not  acquit  me  of  the 
charge  of  inconsistency,  unless  they  bear  in  mind  the  two- 


44  MEMOIR  OF 

t 

fold  principle  upon  which  my  assertions  are  founded,  and 
from  which  I  hope  I  shall  not  appear  to  have  deviated.  On  the 
one  hand,  I  conceive  that  to  enlarge  and  strengthen,  to  culti- 
vate and  refine,  to  enrich  and  beautify  the  intellect,  is  of  all 
the  objects  of  mere  earthly  attainment,  incomparably  the 
most  worthy.  Viewing  study  in  this  light,  I  cannot  but 
speak  in  its  favour  with  some  degree  of  liveliness  and  pas- 
sion, as  one  who  has  tasted,  though  very  slightly,  of  the  bene- 
fits which  flow  from  it.  On  the  other  hand,  when  I  compare 
this  best  of  earthly  things  with  the  lowest  and  meanest  of 
heavenly  attainments,  it  sinks  ineffably  in  my  esteem  ;  no 
longer  possessing  any  intrinsic  worth,  but  valuable  only  from 
its  subserviency  to  these  higher  objects.  Considering  it, 
therefore,  in  this  point  of  view,  I  am  exceedingly  fearful  of 
overrating  its  efficacy.  T  am  led  to  speak  of  it  with  the  cau- 
tion due  to  a  pursuit,  which  is  equally  capable  of  becoming  a 
singular  blessing,  or  an  extraordinary  snare.  Thus  when  I 
weigh  intellectual  cultivation  in  any  earthly  balance,  I  cannot 
but  adjudge  to  it  a  decided  superiority.  But  when  I  place  it 
in  the  balance  of  the  sanctuary,  I  perceive  that  it  has  no  weight 
at  all,  but  what  it  derives  from  the  blessing  of  God  on  ac- 
companying circumstances.  By  affixing  to  human  learning 
any  independent  value,  we  take  from  it  that  which  it  really 
has ;  for  though  exceedingly  useful  as  a  submissive  attendant 
upon  divine  knowledge,  it  can  do  us  nothing  but  harm,  if  we 
permit  its  entrance  as  a  dominating  usurper. 

'We  should  be  less  apt  to  set  our  hearts  upon  the  pleasure 
of  intellect,  if  we  reflected  how  much  they  partake  of  the  eva- 
nescent nature  of  all  earthly  enjoyments.  When  this  little  mo- 
ment which  we  call  life  is  fled,  of  what  use  shall  our  studies 
be  to  us  1  Our  enlarged  faculties  will  then  discern  in  an  in- 
stant more  than  a  thousand  lives  of  intense  application  would 
now  enable  us  to  discern.  Our  earthly  pursuits  and  attach- 
ments are  among  those  "  childish  things,  which  we  shall  put 
away,"  when  we  arrive  at  man's  estate.  The  very  best  and 
wisest  of  them  are  but  the  "  summi  amores  puerorum,  qui  una 
cum  praetextd  ponentur."  While,  however,  we  are  in  this 
fleeting  state  of  existence,  we  must  not  despise  those  tempo- 
rary delights  and  assistances,  which  the  goodness  of  God  has 
so  wonderfully  adapted  to  our  imperfection  ;  nor  need  we  fear 
to  avail  ourselves  of  them  with  due  moderation,  and  in  a  sim- 
ple dependence  upon  God's  blessing.  But  never  let  it  be 
said  of  the  Christian,  that  he  is  so  much  absorbed  in  "  things 


MARY  JANE  GRAHAM.  45 

temporal,"  as  to  neglect,  for  one  moment,  "the  things  which 
are  eternal."  ' 

The  intrinsic  excellence  of  these  remarks  render  an  apology 
for  their  introduction  needless.  The  high  and  general  im- 
portance of  the  subject,  the  full  development  of  its  true  prin- 
ciples, the  solid  and  expanded  views,  and,  above  all,  the 
Christian  wisdom,  spiritual  simplicity,  and  unction  which 
pervade  the  discussion,  will  commend  it  to  the  profitable  at- 
tention of  every  intelligent  reader.  The  treatise  itself  (the 
writer  here  speaks  from  more  competent  judgment  than  his 
own)  might  probably  be  considered  by  men  of  science,  as  not 
formed  upon  the  more  approved  system  of  mathematical  study; 
and,  though  displaying  much  power  and  clearness  of  mind,  is 
occasionally  inaccurate  in  definition  and  illustration.  The 
practical  and  excursive  remarks  (judging  from  the  preceding 
extracts,  and  some  others  hereafter  to  be  adduced)  will  how- 
ever be  generally  considered  to  possess  no  common  value. 

The  writer  has  been  induced  to  extract  so  largely  from 
this  instructive  manuscript,  chiefly  with  a  view  to  two  impor- 
tant classes  of  persons  in  the  present  day.  In  this  era  of  re- 
ligious excitement  the  minds  of  a  large  mass  are  at  work,  in- 
quiring, or  rather  speculating,  in  a  feverish  state  of  restless- 
ness and  perplexity.  Their  feelings  are  interested,  animated, 
and  more  or  less  intensely  occupied  with  the  engrossing  sub- 
jects now  brought  before  the  church.  Yet  often — among  the 
young  especially — whether  from  defect  of  education  or  of 
mental  cultivation,  their  judgments  have  little  power  of  dis- 
crimination ;  their  principles  are  confined ;  and  their  profess- 
ion mainly  characterized  by  spiritual  dissipation,  which  ex- 
poses them  to  the  besetting  snares  of  a  disputatious  temper, 
self-conceit,  and  self-delusion.  To  such  we  would  strongly 
recommend  the  principles,  obligations,  and  advantages  of 
Christian  study,  which  Miss  Graham  has  so  admirably  laid 
out  before  them.  The  solid  influence  of  these  intellectual 
habits  upon  her  own  character,  furnishes  the  most  satisfactory 
illustration  of  their  importance.  So  far  from  diverting  her  at- 
tention from  the  supreme  concerns  of  eternity,  they  enabled 
her,  through  Divine  teaching,  the  more  steadily  to  concentrate 
her  interest  in  habitual,  enlivening,  and  practical  contemplation. 

To  Christian  professors,  whose  habits  and  pleasures  are 
found  in  the  field  of  intellect,  we  cannot  but  observe,  how  much 
they  may  learn  from  this  highly-gifted  saint,  of  that  "  sim- 
plicity and  godly  sincerity,"  that  careful  inspection  of  mo- 
E 


46  MEMOIR  OF 

tives,  that  watchful  subordination  of  natural  indulgence  to  the 
supreme  object  of  the  glory  of  God,  which  can  alone  exclude 
the  blast  of  Divine  jealousy  from  these  legitimate  sources  of 
enjoyment.  All  her  views  of  science  were  received  through 
a  spiritual  medium,  and  elevated  her  soul  to  the  hallowed  at- 
mosphere of  communion  with  her  God.  The  spirit  of  prayer 
was  the  constant  guard  upon  her  intellectual  studies.  Never 
did  she  enter  upon  the  daily  course  of  tuition  with  her  young 
cousin  without  earnestly  imploring  the  blessing  of  her  heavenly 
Father.  We  have  already  seen  a  specimen  of  her  spirit  of 
supplication  on  this  interesting  subject,  upon  which  it  would 
be  well  for  the  student  to  meditate,  till  his  heart  becomes 
deeply  imbued  with  its  simple  spirituality  and  enlargement. 
How  delightful  again  is  the  pattern  set  forth  in  one  of  her  let- 
ters !  Speaking  of  some  perplexities  relative  to  the  pursuing 
of  her  studies,  she  adds — 'I  am  now  resolved,  God  helping 
me,  to  give  this  week  to  prayer,  presenting  each  of  my  stu- 
dies to  Jesus,  that  he  may  prosper  and  sanctify  it  by  his  Spi- 
rit, take  from  it  all  self-love,  and  cause  me  in  all  my  employ- 
ments, even  in  the  least,  to  aim  at  his  glory,  and  to  labour  in 
his  name.  Join  with  me  in  this  prayer.'  Not  less  instruc- 
tive is  the  practical  spirit  that  pervaded  her  studies.  Nothing 
was  done  for  self-indulgence.  Her  pursuits  were  only  val- 
uable in  proportion  as  they  were  consecrated.  In  every 
thing,  to  her  to  live  was  Christ.  Nothing  besides  seemed 
worthy  the  name  of  life.  Nothing  seemed  to  command  her 
interest  independent  of  this  great  object.  To  a  correspondent, 
who  had  inquired  her  sentiments  relative  to  the  cultivation  of 
her  mind,  she  writes — 'I  think  it  may  be  done,  with  a  prayer 
however,  and  a  resolution,  that  all  that  we  do  shall  one  day 
be  employed  in  the  service  of  Christ.  I  think  the  only  thing 
is,  never  to  lose  sight  of  this  great  object.  And  to  this  end  I 
know  no  other  means  than  that  of  making  it  a  subject  of 
prayer.  I  have  often  been  prevented  from  praying  for  suc- 
cess in  study,  because  I  thought  it  was  better  only  to  mention 
spiritual  wants  at  the  throne  of  grace.  But  I  now  think,  that 
after  having  asked  a  blessing  upon  our  common  occupations, 
we  are  less  likely  to  forget  the  end,  which  alone  can  enable 
us  to  follow  them  without  danger.1  Apart  from  this  holy 
simplicity  of  principle,  (which  is  the  exclusive  character  of 
the  Christian  student,)  » learning' — as  Mr.  Baxter  tersely  re- 
marks,— '  is  but  the  pleasing  of  the  fancy  in  the  knowledge  of 
unnecessary  things.'    Intellectual  pleasures  will  be  purchased 


MARY  JANE  GRAHAM. 


47 


at  the  fearful  expense  of  the  loss  of  heavenly  communion  with 
God.  In  the  cultivation  of  this  spirit,  we  shall  be  enabled  to 
honour  our  God,  and  to  receive  his  needful  aid  in  literary  as 
well  as  in  religious  pursuits.  The  solid  advantages  of  study 
indeed  will  be  safely  enjoyed,  and  therefore  will  become  a 
medium,  by  which  the  Divine  glory  will  be  displayed,  and  the 
presence  of  our  God  will  be  realized  with  a  higher  zest  and  a 
more  abiding  influence. 

But  in  returning  to  Miss  Graham,  we  may  add,  that  her 
studies  were  not  confined  to  the  severer  branches  of  know- 
ledge. She  had  cultivated  an  acquaintance  with  the  Roman 
classics  with  considerable  success.*  In  the  field  of  modern 
literature  and  taste,  she  was  perfectly  familiar  with  the 
French,  Italian,  and  Spanish  languages.     For  the  first  two, 

*  To  one  of  her  correspondents  she  recommends  the  study  of  the 
Latin  Grammar,  as  the  means  of  a  clear  understanding  of  '  that  no- 
ble language,'  and  of  '  ennobling  the  intellect  by  the  reading  of  the 
poets  and  historians  of  that  language.'  Two  other  advantages  she 
notices — that  of  a  more  distinct  and  enlarged  acquaintance  with  our 
own  'language,  in  great  part  deduced  from  the  Latin,' and  that  of 
forming  a  good  style,  adding— '  that  the  English  style  of  a  person 
well-instructed  in  Latin  acquires  great  richness  and  fei'tility  from 
the  number  of  classical  and  energetic  words  of  which  it  is  com- 
posed.' While  however  in  her  manuscript  she  points  out  the  sub- 
stantial advantages  of  this  instructive  field  of  intellect,  she  does  not 
fail  to  advert  to  the  restriction,  which  sound  Christian  judgment  is 
constrained  to  impose  upon  an  indiscriminate  indulgence.  '  If,'  she 
observes, '  we  cultivate  classie  literature  with  a  view  only  to  increase 
our  fund  of  critical  knowledge,  we  shall  miss  many  of  the  benefits 
which  we  might  have  derived  from  pursuing  it  with  a  more  valuable 
and  extensive  design.  The  true  ends  of  that  fascinating  study  are 
to  impart  chasteness  and  elegance  to  the  style,  to  enrich  the  mind 
with  manly  sentiments,  beautiful  images,  and  poetical  associations.' 
She  elsewhere  recommends  the  cultivation  of  this  field  of  literature 
as  'a  corrective  to'  what  she  calls  'the  cold  and  jejune  expression, 
which  marks  the  style  of  the.  mere  mathematician.  I  acknowledge,' 
she  adds,  'the  Christian  objections  that  are  urged,  not  without 
weight,  against  the  study  of  the  ancient  authors.  I  am  only  advo- 
cating them  under  proper  restrictions,  and  with  due  moderation. 
Thus  guarded  from  abuse,  let  them  walk  hand  in  hand  with  the 
more  abstruse  sciences.  Tbey  will  mutually  aid  and  correct  each 
other.  A  high  degree  of  classic  elegance  is  consistent  with  strong 
powers  of  sound  argumentation.  The  combination  forms  a  style  of 
reasoning  as  pleasing  as  it  is  convincing.  The  simplicity  of  a 
mathematical  style  is  thus  kept  from  degenerating  into  poverty,  and 
its  cautious  correctness  is  not  permitted  to  stiffen  into  a  frozen 
sterility.* 


48  MEMOIR  OF 

she  had  proper  masters.  The  last  she  learnt  from  a  Castilian, 
who  was  introduced  to  her  father's  house,  in  exchange  for 
teaching  him  her  own  language.  In  order  to  improve  herself 
in  the  knowledge  of  the  languages,  she  made  considerable 
use  of  them  in  mutual  correspondence  with  her  young  friends. 
For  the  same  purpose  she  translated  Goldsmith's  Vicar  of 
Wakefield  (a  work  not  congenial  to  her  taste,  but  selected 
as  a  good  specimen  of  English  style)  into  French,  Latin, 
and  Spanish,  and  commenced  an  Italian  version.  She  made 
a  similar  use  of  Gil  Bias,  to  perfect  herself  in  the  Spanish 
language  for  an  important  object,  which  will  shortly  be  no- 
ticed at  length.  She  appears,  however,  to  have  ultimately 
relinquished  this  work  for  a  reason  equally  characteristic  of 
her  good  sense  and  Christian  simplicity,  'Should  I  become,' 
she  writes  to  her  correspondent,  '  perfect  mistress  of  the 
pleasing  and  pregnant  style  of  Gil  Bias  (of  which  I  intend  to 
write  at  least  two  volumes,)  it  would  be  almost  too  light  for 
the  serious  subject  on  which  I  wish  to  write.'  In  the  same 
spirit  the  project  even  of  these  two  volumes  seem  to  have 
been  quickly  laid  aside.  The  next  week  she  writes  to  the 
same  correspondent :  '  I  told  you  that  I  had  begun  to  write  Gil 
Bias  very  diligently.  But  yesterday  I  thought  of  the  folly 
of  thus  employing  myself  about  a  work  in  which  I  wished 
Christ  to  do  all.  I  am  therefore  determined  to  give  the  re- 
mainder of  this  week  and  the  following  to  reading  the  Bible 
with  prayer. 

The  best  English  writers  wrere  familiar  to  her,  especially 
the  standard  works  connected  with  the  philosophy  of  the  mind. 
She  appears  to  have  made  herself  thoroughly  acquainted  with 
the  principles  of  Locke.  She  speaks  in  one  of  her  letters  of 
reading  his  important  Essay  on  the  Conduct  of  the  Under- 
standing for  the  twentieth  time  with  renewed  interest,  and 
recommends  to  her  correspondent  the  study  of  this  work  with 
great  earnestness,  as  the  means  of  giving  her  an  increased 
thirst  for  pursuits  purely  intellectual.  Stewart  was  read  with 
much  improvement  to  herself.  Butler's  Analogy  was  also  upon 
her  first  shelf.  The  following  letter  to  her  cousin  gives  a 
lively  and  intelligent  view  of  her  interest  in  these  valuable 
writers.  * 

Hastings,  July  26,  1823. 
1 1  am  very  glad  that  you  like  Butler  ;  I  found,  as  you  do, 
not  only  that  he  is  humble  himself,  but  that   he  inspires  his 


MARY  JANE  GRAHAM.  49 

readers  with  sentiments  of  humility.  He  shows  them  the 
littleness  of  human  reason,  and  how  weak  it  is  where  it  will 
not  submit  to  the  light  of  revelation.  I  will  tell  you  the 
good  Stewart  has  done  me.  I  have  long-  felt  that  all  the  ef- 
forts I  have  made  to  obtain  true  knowledge  have  been  almost 
useless.  Stewart  has  shown  me  the  reason  of  this.  It  is 
because  I  have  always  allowed  the  greatest  confusion  in  my 
ideas.  I  have  never  arranged  them.  He  has  shown  me 
that  my  mind  is  like  a  large  sack  rilled  with  rubbish  of  all 
kinds,  and  where  perhaps  something  that  is  useful  may  be 
found,  but  all  is  packed  together  in  so  confused  a  manner, 
that  whosoever  sought  for  it  would  be  seeking  a  needle  in  a 
bundle  of  hay.  I  am  almost  in  despair;  however  I  am  re- 
solved to  make  every  effort  to  arrange  a  little  better  the 
confused  mass,  and  I  am  more  than  ever  convinced,  that 
the  only  sure  way  of  having  the  head  filled  with  clear  and 
well-defined  ideas  is  to  accustom  oneself  to  put  one's  thoughts 
upon  paper.  I  must  tell  you  a  resolution  which  I  desire  to 
execute :  it  is  to  write  down  from  time  to  time  all  the  new 
ideas  and  facts,  whether  original  or  acquired  by  reading  or 
conversation,  which  I  have  gained.  By  doing  this  we  should 
know  the  progress  which  our  minds  make ;  and  we  should 
not  forget,  as  we  now  do,  the  ideas  which  pass  through  the 
mind  without  making  any  impression,  but  which  might  be 
very  useful  if  gathered  together,  and  reserved  to  a  proper 
occasion.' 

Her  acquaintance  with  the  Greek  language  only  extended 
to  the  reading  of  the  Greek  Testament.  The  further  progress 
in  this  department  of  literature  was  hindered  by  her  applica- 
tion to  other  studies  necessary  for  the  superintendance  of  the 
education  of  her  cousin.  She  was  proposing  to  commence 
the  study  of  Hebrew,  but  increasing  indisposition  precluded 
her  from  engaging  in  any  new  branch  of  study  that  excited 
her  interest  and  exercised  her  habits  of  application. 

Miss  Graham  studied  the  theory  of  music  with  much  at- 
tention, and  wrote  a  short  but  correct  development  of  its 
principles*  for  the  use  of  a  young  cousin,  then  preparing  for 
the  situation  of  governess,  and  whom,  as  we  have  before 
hinted,  she  had  in  part  educated  for  this  important  sphere  with 
anxious  pains  and  interest.     Apart  from  this  object,  she  would 

*  A  Letter  to  a  young  Piano  Forte  player. 
e  2 


50  MEMOIR  OP 

not  probably  have  devoted  so  large  a  portion  of  her  valua- 
ble time  to  this  study,  as  it  was  a  matter  of  frequent  concern 
to  her  to  observe  the  preponderance  given  to  this  elegant 
and  fascinating  science  above  the  more  solid  and  useful°ac- 
complishments. 

In  some  of  her  lively  exercises  of  mind  she  took  up  the 
subject  of  Chemistry  with  great  delight,  making  long  extracts 
from  the  books  which  she  had  read,  and  going  over  every 
part  till  she  thoroughly  understood  it.  Without  having  any 
more  definite  object  for  this  study,  she  felt  that  some  absorb- 
ing occupation  of  this  character  was  necessary  to  beguile  the 
long  and  wearisome  hours  of  sickness.  For  the  same  object 
Botany  also  attracted  her  attention.  Thus  with  various  and 
successive  occupations  her  mind  was  always  maintained  in 
active,  intelligent,  and  profitable  exercise.  A  striking  fea- 
ture of  her  character  (one  which  entered  into  her  recreations 
equally  with  her  studies,  and  which  formed  the  basis  of  her 
high  mental  superiority)  was  a  total  concentration  of  every 
power  of  thought  and  feeling,  in  the  object  of  pursuit  imme- 
diately before  her.*  Indeed,  as  her  father  observes,  '  she 
followed  Solomon's  advice  in  every  thing  she  undertook. 
"  Whatsoever  thine  hand  findeth  to  do,  do  it  with  thy 
might !"  ' 

Her  peculiar  singleness  of  aim  preserved  her  in  the  midst 
of  her  intellectual  employments  from  the  baneful  influence  of 
self-indulgence,  and  stimulated  her  to  apply  her  literary  pur- 

*  One  of  her  letters  gives  a  graphical  picture  of  this  remarkable 
concentration  of  mind. 

Plymouth,  May  10,  1825. 
'  When  the  fury  of  learning  takes  possession  of  me,  I  cannot  think 
of  any  thing  else.  If  I  am  seized  with  a  fit  for  studying  any  parti- 
cular thing,  1  cannot  give  my  mind  to  any  other  studies,  however 
much  I  usually  delight  in  them.  I  now  wish  to  study  Spanish  and 
Music.  But  I  am  so  carried  away  with  my  ancient  mania  for 
Mathematics,  that,  although  my  head  aches,  and  I  cannot  think  with- 
out inconvenience  of  any  tiling,  I  am  perpetually  puzzling  my  brains 
to  resolve  questions  which  will  never  be  of  any  use  to  me.  It  is 
said,  that  every  thing  is  given  for  some  good-  I  cannot  imagine  why 
I  have  been  endued  with  this  invincible  propensity  to  a  study,  which 
is  always  diverting  me  from  more  useful  aud  feminine  occupations.' 
This  letter,  it  will  be  remarked,  was  written  several  years  before 
her  Treatise  on  Mathematical  Study,  and  before  the  important  in- 
tellectual and  moral  benefit  of  that  study,  which  her  Treatise  so 
fully  develops,  had  opened  to  her  mind. 


MARY  JANE  GRAHAM.  51 

suits  to  valuable  practical  purposes.  Her  great  object  in  the 
study  of  the  Spanish  language,  was  to  obtain  a  medium  of 
communication  with  the  Spanish  refugees.  The  discovery  of  a 
strong  tincture  of  infidelity  among  them,  combined,  with  the 
recollection  of  her  own  fall,  to  excite  a  compassionate,  earnest, 
and  sympathizing  concern  on  their  behalf.  The  second  part 
of  '  The  Test  of  Truth'  opens  with  an  exquisitely  touching 
view  of  her  feelings  on  this  painful  subject.  Indeed  the  work 
contains  the  substance  of  her  communications  with  some  of 
those  interesting  but  unhappy  men.  It  was  sent  to  them,  with 
much  and  earnest  prayer,  upon  the  eve  of  their  departure  from 
England.  She  had  intended  to  have  translated  some  of  the 
most  striking  extracts  from  Paley  and  other  writers  upon  the 
Evidences  of  Christianity,  and  in  one  of  her  letters  she  men- 
tions having  no  less  than  eleven  English  volumes  before  her 
mind  for  this  purpose.  Finding,  however,  that  Paley  had 
been  translated,  she  purchased  the  work,  and  sent  it  to  her 
Spanish  friends  with  her  own. 

The  following  notices  will  give  an  interesting  view  of  the 
exercises  of  her  mind  and  faith,  strongly  called  out  towards 
these  objects  of  her  compassion,  after  she  was  removed  from 
immediate  intercourse  with  them. 

Sept.  8,  1825. 
'  As  to  my  Spanish,  we  have  been  so  busy  about  the  schools, 
that  I  have  not  been  able  to  do  much.  But  I  find  a  delightful 
confidence  that  this  book,  having  been  the  suggestion  of  Christ, 
and  belonging  to  him,  and  not  to  me,  will  be  blessed  by  him. 
I  have  read  one  part  of  '  Las  Ruinas,'*  and  in  reading  it  I  was 
struck  with  the  reflection,  that  the  best  answer  would  be  a 
continual  reference  to  the  word  of  God.  I  thought  there- 
fore of  placing  my  observations  on  the  blank  pages,  and  of 
filling  the  margin  of  the  printed  paper  with  references.  I  be- 
seech you  to  pray,  that  if  I  be  not  a  fit  instrument  for  the  con- 
version of  the  souls  of  these  poor  Spanish  exiles,  the  Holy 
Spirit  would  be  pleased  to  raise  up  some  other.' 

Miss  Graham  obtained  a  copy  of  the  book,  interleaved 
with  blank  paper  for  the  insertion  of  her  remarks.  She  did 
not  however  complete  this  task,  thinking  that  the  simple  ar- 

*  Volney's  Ruins  of  Palmyra,  translated  into  the  Spanish— an  in- 
fidel work  of  much  authority  with  her  Spanish  friends. 


52  MEMOIR  OP 

gument  of  '  The  Test  of  Truth'  was  better  adapted  for  her 
purpose. 

April  9,  1827. 

I  Last  week  my  blessed  Master  gave  me  the  power  of  writ- 
ing in  his  name  to  the  poor  Spaniards.  I  have  written  three 
sheets  in  English.  But  as  I  have  not  studied  Spanish  for  a 
long  time,  I  find  myself  in  some  difficulty,  and  must  give 
this  week  to  the  language.  Next  week  I  hope  to  translate 
wThat  I  have  written,  and  to  send  it  to  you  ;  if  you  will  oblige 
me  by  seeing  it  put  into  their  hands.  My  faith  in  seeing 
them  converted  to  God  increases  every  day.  At  present, 
"  the  strong  man  armed  keepeth  his  palace,  and  his  goods 
are  at  peace."  "  But  I  have  a  confidence  given  me  from  hea- 
ven, that  I  shall  see  the  "  stronger  than  he,"  who  will  con- 
quer him,  and  "  take  from  him  all  his  armour  wherein  he 
trusted."  I  may  not  perhaps  see  this  while  I  am  here  ;  but 
I  shall  not  rejoice  the  less,  because  I  see  it  in  heaven.' 

About  a  month  afterwards,  we  find  her  mind  deeply  exer- 
cised upon  this  work  of  labour  and  love. 

May  5,  1827. 

I I  wrote  the  Spanish  book  in  the  name  of  Jesus,  and  in  the 
belief  that  he  would  give  me  a  spirit  and  a  wisdom,  which  by 
nature  I  do  not  possess.  I  had  a  strong  faith  in  the  promises 
of  God  to  manifest  himself  in  his  own  time  to  his  own  elect. 
But  in  the  way  of  preparing  to  send  it,  my  faith  vanishes,  and 
I  have  now  only  "  an  evil  heart  of  unbelief."*  To  say  to  all 
the  bones  in  the  church-yard  at  Stoke,  "  O  ye  dry  bones,  hear 
the  word  of  the  Lord," — would  almost  seem  to  me  easier 
than  to  say  the  same  thing  to  souls  dead  in  infidelity.  How- 
ever, I  feel  that  I  have  courage  even  for  this,  since  "  Jesus  is 
the  resurrection  and  the  life,"  because  all  the  glory  will  be  to 
him  alone;  and  because  he  has  assured  me,  that  having  con- 
fided myself  to  him,  my  expectations  can  never  be  disappoint- 
ed.' 

*  This  book  was  '  The  Test  of  Truth.'  Her  care  and  anxiety  for 
them  extended  to  their  temporal  as  well  as  their  spiritual  distresses. 
As  a  token  of  affectionate  sympathy,  as  well  as  some  acknowledge- 
ment for  valuable  instruction  received,  she  gladly  appropriated  the 
proceeds  of  her  Musical  Tract  to  the  fund  raised  for  their  relief. 


MARY  JANE  GRAHAM.  53 

The  next  letter  was  sent  some  months  afterwards,  with 
4  The  Test  of  Truth,'  and  '  Paley's  Evidences.' 

Dec.  20, 1827. 
'I  send  you  Paley,  which  pleases  me  very  much,  with  the 
letter,  in  which,  without  entering" upon  any  argument  about 
the  Evidences,  &c.  I  have  leant  upon  the  simple  proposition, 
that  God  having  promised  in  the  Scriptures  to  give  his  Spi- 
rit to  whoever  asks  it  with  sincerity,  must  either  keep  his 
promise,  or  not  be  God ;  and  I  have  endeavoured  to  show 
them,  that  according  to  their  own  principles  they  are  without 
excuse,  if  they  neglect  to  seek  their  Creator  in  this  manner. 
But  if  even  now  it  do  not  succeed,  it  has  been  a  blessing  to 
me ;  it  has  been  the  cause  of  many  prayers,  of  many  sweet 
moments  of  communion  with  Jesus.  I  cannot  therefore  but 
hope,  that  in  the  time  and  manner  which  please  him,  my 
prayers  will  be  answered.  I  recommend  these  unhappy  peo- 
ple to  you.  Pray  for  them  often  and  fervently;  possibly 
amongst  them  may  be  found  some  of  those  who  were  "  cho- 
sen before  the  foundation  of  the  world."  ' 

In  another  letter  formerly  quoted,  after  having  begged  her 
friend  to  join  with  her  in  prayer  for  a  blessing  upon  her  stu- 
dies, she  added  in  conclusion — '  And  pray  for  me,  that  I  may 
have  something  to  say  to  those  poor  Spaniards,  and  that  my 
love  for  them  may  not  grow  cold.' 

The  full  result  of  her  prayers  and  "  trials  of  faith"  on  be- 
half of  her  Spanish  friends,  is  among  the  secrets  which  "  the 
day  will  declare."  Meanwhile,  what  Christian  can  fail  to  be 
invigorated  by  this  exhibition  of  prayer,  faith,  self-denial,  and 
patient  hope  in  the  work  of  our  "Divine  Master  1 

Allusion  has  been  already  made  to  a  disinterested  project 
which  she  had  formed  of  devoting  herself  to  the  work  of  tu- 
ition. To  her  cousin,  she  writes  as  if  her  heart  was  full  of 
it — '  I  think  of  it  day  and  night.  The  opportunity  of  my  ill- 
ness appears  to  me  excellent  for  preparing  myself  for  my 
plan,  if  the  ability  for  putting  it  into  execution  should  be  grant- 
ed me?  Her  gracious  Lord  however  was  pleased  to  accept 
her  in  the  desire,  not  in  the  performance  of  her  work.  Pro- 
tracted indisposition  hindered  her  from  giving  any  definite 
shape  or  execution  to  the  plan,  which  only  remains  on  record, 
as  one  among  the  many  instances  of  the  ceaseless  activity 
with  which  her  energies  were  employed  in  the  service  of  her 
Redeemer,  and  of  his  Church. 


54  MEMOIR  OP 

It  is  natural  to  expect  to  see  her  a  "  fellow-worker  with 
God,"  in  the  daily  course  of  active  devotedness.  She  was  a 
constant  visiter  of  the  poor  in  the  most  miserable  abodes,  un- 
der circumstances  trying  to  her  delicate  frame  and  tender  spi- 
rit. For  some  time  she  took  a  daily  and  somewhat  distant 
walk  through  an  uninviting  part  of  the  city,  to  spend  an  hour 
with  a  dying  young  woman,  whose  case  had  deeply  interested 
her,  and  to  whom  there  is  every  reason  to  believe  that  she 
was  found  the  blessed  messenger  of  life  and  salvation.  Her 
sympathy  was  much  called  out  by  the  temporal  wants  of  the 
poor.  Much  of  her  leisure  time  was  employed  in  working  for 
their  benefit.  A  large  chest  of  useful  articles  of  clothing  was 
constantly  kept  in  her  own  room,  while  the  opportunities  of  dis- 
tribution were  always  improved  as  means  of  spiritual  instruc- 
tion to  the  objects  of  her  consideration.  Her  Sabbaths  were 
entirely  devoted  to  the  service  of  God.  She  became  a  teacher 
in  the  Christ  Church  Sunday  School,  and  though  she  was 
often  exhausted  at  the  close  of  the  day  by  the  continued  ex- 
citement of  her  exertions,  yet  she  ever  counted  her  toil  in  the 
work  of  Christ  to  be  her  highest  privilege  and  delight. 

Upon  her  removal  from  London,  the  interest  of  her  intel- 
lectual mind  continued  to  be  called  forth  in  the  employment 
of  a  village  sphere.  A  deep  and  abiding  constraint  of  re- 
deeming love  regulated  every  mental  effort.  Though  she 
diligently  improved  her  retirement  in  adding  to  her  already 
well-furnished  storehouse ;  yet  she  chiefly  regarded  it  as  the 
means  of  secretly  recruiting  her  strength  for  the  service  of 
God.  Hers  was  not  the  mind  to  repose  luxuriously  in  '  the 
Castle  of  Indolence.'  Hers  was  not  the  soul  that  could  rest 
even  in  spiritual  self-indulgence,  insensible  to  the  urgent  calls 
of  active  duty.  Even  her  delicate  health  was  not  suffered  to 
preclude  her  from  the  self-denying  exercise  of  Christian  de- 
votedness. During  the  first  summer  of  her  country  residence, 
she  regularly  attended  at  the  parish  workhouse  at  seven 
o'clock,  to  explain  the  Scriptures  to  the  poor  previous  to  the 
commencement  of  their  daily  labour.  This  however,  like 
every  other  "  labour  of  love,"  was  an  exercise  of  her  faith 
and  conflict  with  the  great  enemy.  She  mentions  to  her  cou- 
sin the  repugnance,  which  at  one  time  she  found  to  this  work, 
and  her  yielding  to  the  temptation  of  deferring  it  from  day  to 
day.  Yet  it  was  not  long  before  she  found  the  victory  of 
feith  overinertion;  and  gladly  did  she  give  the  praise  to  Him, 
who  enabled  her  to  make  a  successful  effort;  'I  told  them  of 


MARY  JANE  GRAHAM.  55 

my  intention'  she  writes  '  to  go  every  morning  to  pray  with 
them,  and  read  the  word  of  God.  My  Saviour  removed  every 
difficulty  out  of  the  way,  and  caused  the  women  to  receive  me 
with  the  greatest  civility.' 

The  children  of  the  parish  were  the  objects  of  constant 
solicitude.  She  wrote  a  few  simple  addresses  for  their  use. 
She  drew  out  also  questions  upon  the  parables  and  miracles 
for  the  assistance  of  the  Sunday  School  Teachers  ;  and,  when 
prevented  by  indisposition  from  attending  the  school,  she  as- 
sembled the  children  at  her  own  house  for  Scriptural  instruc- 
tion. The  young  women  also  in  the  parish  occupied  a  large 
share  of  her  anxious  interest;  and,  finding  them  unwilling  to 
assemble  at  the  same  time  and  place  with  the  children,  she 
appropriated  a  separate  evening  for  their  instruction.  She 
was,  as  might  be  supposed,  a  constant  cottage  visiter.  The 
following  beautiful  extract  from  her  mathematical  manuscript 
will  show  the  high  and  consecrated  spirit  with  which  she 
connected  this  humble  ministration  with  her  intellectual  plea- 
sures. Warning  her  Christian  student  of  the  dangerous  snare 
of  self-complacency,*  she  inquires  of  him — 

'Do  you  ever  experience  this  proud  internal  consciousness 
of  superior  genius  or  learning?  God  has  placed  a  ready  an- 
tidote within  your  reach.  The  abode  of  learned  leisure  is 
seldom  far  from   the  humble   dwelling  of  some  unlettered 

*  Her  remarks  upon  self-complacency  are  so  just  and  searching, 
that  the  writer  is  tempted  to  add  them  in  a  note. 

"  Self-complacency  is  another  of  those  temptations  to  which  the 
student  is  peculiarly  exposed.  He  may  so  far  distrust  his  own  heart, 
as  to  abstain  from  '  doing  any  thing  through  strife  or  vain  glory. '  He 
may  keep  out  of  the  way  of  human  praise.  And  yet  there  may  be 
an  inward  complacency,  a  proud  consciousness  of  superiority,  equally 
destructive  to  his  growth  in  grace.  He  '  thinks  of  himself  more 
highly  than  he  ought  to  think.'  He  courts  not  the  breath  of  applause: 
but  he  drinks  in  the  intoxicating  vapour  of  self-gratulation  and  es- 
teem. There  are  some  men,  in  whom  pride  stifles  the  impulses  of 
vanity.  If  they  seem  to  care  little  what  others  think  of  them,  it  is 
because  they  think  so  well  of  themselves.  Their  own  opinion  needs 
no  confirmation.  Their  solitary  plaudit  is  so  abundantly  satisfac- 
tory, that  the  buzz  of  admiring  multitudes  would  be  a  superfluous 
addition.  Can  any  thing  like  this  be  found  in  the  disciple  of  Jesus  ? 
Yes — for  the  lawr  of  sin  still  dwells  in  his  members.  Neither  this 
sin,  nor  any  other,  shall  be  permitted  to  have  dominion.  (Rom.  vi. 
14.)  But  its  assaults  will  sometimes  vex  and  discompose  him.  He 
will  be  tempted,  according  to  the  natural  bent  of  his  character,' to 
seek  the  applause  of  others,  or  to  rest  in  his  own. 


5G  MEMOIR  OF 

Christian.  Thither  let  your  steps  be  directed.  "  Take  sweet 
counsel  with  your  poor  uneducated  brother."  There  you  will 
find  the  man  whom  our  "  King  delighteth  to  honour."  His 
mean  chamber,  graced  with  one  well-worn  book,  is  as  "  the 
house  of  God,  and  the  very  gate  of  heaven."  Observe  how 
far  the  simplicity  of  his  faith,  and  the  fervour  of  his  love,  ex- 
ceed any  tiling  you  can  find  in  your  own  experience,  cankered 
as  it  is  with  intellectual  pride.  God  has  taught  him  many 
lessons,  of  which  all  your  learning  has  left  you  ignorant. 
Make  him  your  instructor  in  spiritual  things.  He  is  a  stran- 
ger to  the  names  of  your  favourite  poets  and  orators.  But  he 
is  very  familiar  with  "  the  sweet  psalmist  of  Israel."  He  can 
give  you  rich  portions  of  the  eloquence  of  one,  who  "  spake 
as  never  man  spake."  He  can  neither  "  tell  you  the  number 
of  the  stars,  nor  call  them  all  by  their  names."  But  he  will 
discourse  excellently  concerning  "  the  star  of  Bethlehem."  He 
is  unable  to  attempt  the  solution  of  a  difficult  problem.  But 
he  can  enter  into  some  of  those  deep  things  of  God's  law, 
which,  to  an  unhumbled  heart,  are  dark  and  mysterious.  He 
will  not  talk  to  you  '-in  the  words  which  man's  wisdom 
teacheth ;"  but  oh !  what  sweet  and  simple  expressions  of 
divine  love  are  those  "which  the  Holy  Ghost  has  taught  him  !" 
He  "  knows  nothing  but  Christ  crucified  ;"  but  this  is  the  ex- 
cellent knowledge,  to  which  all  other  knowledge  is  foolish- 
ness. He  has  "  the  fear  of  the  Lord  ;  that  is  wisdom.  He 
departs  from  evil  ;  that  is  understanding."  When  your  soul 
is  refreshed  by  this  simple  and  lowly  communion  with  one  of 
the  meanest  of  God's  saints,  return  to  your  learned  retire- 
ment. Look  over  your  intellectual  possessions.  Choose  out 
the  brightest  jewel  in  your  literary  cabinet.  Place  it  by  the 
side  of  "  the  meek  and  quiet  spirit"  of  this  obscure  Christian. 
Determine  which  is  the  "  ornament  of  greater  price."  Com- 
pare the  boasted  treasures  of  your  mind  with  the  spiritual 
riches  of  your  illiterate  brother.  Run  over  the  whole  cata- 
logue. Let  not  one  be  omitted;  the  depth  of  your  under- 
standing, the  strength  of  your  reasonings,  the  brilliancy  of 
your  fancy  ;  the  fire  of  your  eloquence.  Be  proud  of  them. 
Glory  in  them.  You  cannot.  They  dwindle  into  insignifi- 
cance. They  appear  to  you  "  as  a  drop  of  a  bucket,  as  the 
small  dust  of  the  balance."  ' 

The  following  letter  gives  a  beautiful  illustration  of  the  truly 
Christian  spirit  with  which  she  inculcated  upon  her  friends 
the  responsibility  of  persevering  effort  in  the,work  of  God: 


MARY  JANE  GRAHAM.  57 

Stoke,  August  4,  1825. 
'I  think  that  visiting  the  poor  is  an  excellent  help  to  spir- 
ituality of  mind,  because  it  shows  us  our  own  weakness,  when 
we  lose  sight  for  a  moment  of  the  strength  of  Christ.  It  also 
brings  to  light  many  secret  corruptions,  of  which  we  were 
before  ignorant.     I  am  very  anxious  to  hear  about  the  Infant 

School.     Do  not  be  discouraged  by  the  cold  answers  of . 

Rather  pray  for  them,  that  more  faith  may  be  given  to  them, 
and  a  spirit  of  love  for  the  souls  that  are  perishing  around 
them.  Such  a  prayer  offered  in  faith  by  one  Christian  for 
another  will  bring  down  a  blessing  upon  both.     I  am  very 

sorry  that  I  was  angry  with ,  instead  of  praying  for  her. 

I  do  not  think  that  Christians  pray  enough  for  each  other. 
Perhaps  the  Lord  is  proving  your  faith  and  love  by  making 
you  wait  in  this  cause.  If  it  be  so,  do  not  doubt  his  power  to 
carry  you  through  all  you  undertake  in  his  name.  From  the 
mouth  of  the  children  for  whom  you  are  interested,  he  will 
cause  his  praises  to  be  sounded.  Do  "  not"  then,  "  be  weary 
in  well-doing."  If  you  have  not  already  begun,  let  me  advise 
you  not  to  begin,  till  you  have  given  a  special  time  to  the 
scriptures  and  to  prayer.  I  desire  all  our  undertakings  to  be 
"  sanctified  by  the  word  of  God  and  prayer."  '  Then  refer- 
ring to  her  own  intention  of  setting  apart  the  next  week  for 
spiritual  exercises  in  reference  to  her  Spanish  communica- 
tions—she  adds—'  I  thought  perhaps  that  you  would  give 
next  week  to  these  things,  and  that  it  would  be  delightful  to 
me  to  remember,  that  we  were  both  thus  employed  at  the 
same  time.  But  if  you  cannot  do  this,  pray  at  the  time  fixed 
by  us,  that  I  may  have  grace  and  faith  to  pass  these  days  in 
dedicating  myself  to  this  work,  and  that  we  may  both  of  us 
in  all  that  we  do  be  delivered  from  a  self-seeking  spirit,  and 
may  take  every  step  with  our  eyes  fixed  upon  the  cross  of 
Jesus.  I  am  afraid  of  annoying  you  by  this  mode  of  speak- 
ing of  these  things.  But  if  you  knew  how  full  my  heart  is 
oftenderness,  while  I  write,  you  would  pardon  the  importu- 
nity, with  which  I  beseech  you  to  give  yourself  entirely  and 
without  reserve  into  the  hands  of  Christ.  He  can  give  you 
from  the  treasures  of  his  grace  all  the  zeal,  love,  and  warmth 
which  you  need.  All  is  ours  already  by  virtue  of  his  blood. 
Let  us  make  use  of  it.  Let  us.  go  to  him  in  holy  boldness, 
and  ask  for  all  the  grace  which  he  is  so  ready  to  give. — Psalm 
lxxxi.  10.' 
F 


53  MEMOIR,  &C. 

The  pressure,  however,  of  increasing  illness  constrained 
her  to  relinquish  her  own  habits  of  personal  activity  for  some 
time  previous  to  her  death.  It  was  her  appointed  dispensa- 
tion rather  to  suffer,  than  to  do,  her  heavenly  Father's  will ; 
while  her  solitary  hours  were  cheered  by  the  contemplation 
of  the  glorious  prospects  opening  now  upon  her  view — "  look- 
ing for  the  mercy  of  her  Lord  Jesus  Christ  unto  eternal  life."" 


CHAPTER  IV. 


Further  Extracts  from  her  Writings  and  Correspondence. 

It  is  not  to  be  expected,  that  the  quiet  tenor  of  Miss  Gra- 
ham's habits  in  a  retired  village  could  furnish  much  variety 
of  incident  or  detail.  We  shall,  however,  abundantly  com- 
pensate for  this  deficiency  by  a  more  full  exhibition  of  her 
fine,  powerful  and  spiritual  mind,  as  illustrated  in  her  wri- 
tings and  correspondence. 

But  this  department  of  our  work  is  too  large  to  be  compre- 
hended in  one  mass.  We  will  therefore  set  it  forth  in  several 
distinct  divisions,  and  give  her  sentiments  upon  the  funda- 
mental doctrines  of  the  Gospel ;  upon  subjects  of  interesting 
theological  discussion;  upon  some  points  of  moment  con- 
nected with  Christian  experience  and  profession;  and  upon 
miscellaneous  subjects. 

I.  Her  views  of  the  great  doctrines  of  the  Gospel. 

Her  apprehensions  and  statements  of  the  grand  funda- 
mentals of  the  Christian  faith,  were  eminently  Scriptural. 

On  the  humbling  doctrine  of  original  sin,  she  justly  remarks 
in  a  posthumous  work : 

'  It  is  the  very  first  lesson  in  the  school  of  Christ:  and  it  is 
only  by  being  well  rooted  and  grounded  in  these  first  principles, 
that  we  can  hope  to  go  on  to  perfection.  The  doctrine  is 
written  in  Scripture  as  with  a  sunbeam.  If  we  do  not  feel 
some  conviction  of  it  in  our  own  hearts,  it  affords  a  sad  proof 
that  we  still  belong  to  that  "  generation  that  are  pure  in  their 
own  eyes,  and  yet  is  not  washed  from  their  filthiness."  ' 

After  adducing  some  of  the  most  convincing  Scriptural 
evidence,  she  proceeds  forcibly  to  illustrate  the  subject  by  the 
case  of  infants. 


60  MEMOIR  OF 

1  Would  we  know  the  reason  of  this  indelible  pollution, 
which  fallen  man  has  transmitted  to  his  latest  descendants  ? 
let  that  given  by  Scripture  suffice  :  "  Who  can  bring  a  clean 
thing  out  of  an  unclean?  not  one."  But  is  not  the  new-born 
babe  innocent'?  yes,  from  the  commission  of  actual  sin;  but 
not  from  the  pollution  of  a  nature  altogether  sinful :  for  "  who 
can  bring  a  clean  thing  out  of  an  unclean?"  "  Death  passed 
upon  all  men,  for  that  all  have  sinned."  Why  then  is  death 
so  often  commissioned  to  snatch  away  the  babe  in  the  first 
hour  of  its  existence?  why,  but  because  that  babe  is  a  sinful 
creature  ?  Sin,  that  root  of  bitterness,  has  already  shot  its 
fibres  into  the  inmost  soul.  That  infant  "born  of  the  flesh, 
is  flesh;"  and  "as  such  cannot  please  God" — cannot  bring 
forth  any  other  than  the  accursed  fruits  of  the  flesh.  As 
surely  as  the  cockatrice's  egg  will  hatch  into  a  viper,  so 
surely  will  the  babe  born  of  unclean  parents  be  itself  un- 
clean ;  so  surely  it  will  be  "  by  nature  a  child  of  wrath,  even 
as  others."  And  therefore  it  is  as  the  Apostle  tells  us,  that 
"  Death  reigneth  over  all,  even  over  them  that  have  not  sinned 
after  the  similitude  of  Adam's  transgression.'''  I  entertain  not 
a  doubt  that  these  little  ones  are  redeemed  by  the  blood  of 
Jesus :  but  that  they  need  redemption,  that  they  are  sinners, 
"  children  of  wrath  by  nature ;"  of  this  truth  I  am  equally 
well  assured ;  and  every  little  mound  in  the  churchyard  seems 
to  have  a  voice  that  tells  me  so.' 

Then,  after  citing  our  Church's  recognition  of  this  doctrine 
in  the  Ordinance  of  Infant  Baptism,  she  returns  to  her  Scrip- 
tural ground  of  argument. 

*  The  Holy  Ghost  has  instructed  the  Apostle  to  give  us 
such  a  full  comment  upon  the  spiritual  death  we  all  die  in 
Adam,  that  we  cannot  too  often  read  and  pray  over  the  follow- 
ing passages,  Rom.  v.  12,  21.  1  Cor.  xv.  21,  22,  45,  49. 
Eph.  iv.  22,  24.  Col.  iii.  9,  10.  There  are  many  others, 
in  which  our  nature  in  Adam  is  spoken  of,  in  contradistinc- 
tion to  the  new  and  holy  nature  we  receive  in  Christ  Jesus. 
So  essential  is  a  right  understanding  of  this  truth,  that  until 
we  receive  it,  many  of  the  most  beautiful  parts  of  the  Church 
service  must  appear  just  as  unintelligible  to  us  as  if  they 
were  written  in  an  unknown  language.  Nay,  worse  than 
unintelligible;  they  must  seem  extremely  foolish  and  ridicu- 
lous. How  absurd  (to  an  understanding  not  convinced  of 
the  original  defilement  of  our  nature)  must  it  appear  to  talk 
of  remitting  an  infant's  sins ;  of  causing  the  old  Adam  to  be 


MARY  JANE  GRAHAM.    "  61 

buried,  and  his  carnal  affections  to  die  in  him ;  while  all  the 
time  the  hearer  thinks  that  the  infant  as  yet  has  no  sins,  no 
carnal  affections;  while  the  very  existence  of  the  old  Adam 
or  original  sin  is  doubted  by  him  !' 

The  second  records  of  Christian  experience  furnish  full  con- 
firmation of  her  humiliating  statement. 

'Oh!  what  an  unmeaning  heap  of  words,'  she  exclaims, 
1  has  been  handed  down  to  us  in  the  law  of  Moses,  the  Psalms 
of  David,  the  confessions  of  Ezra,  Nehemiah,  Job,  Daniel, 
Jeremiah  and  the  rest  of  God's  saints,  if  that  evil  nature 
which  caused  them  to  groan  did  not  really  exist!  Above 
all,  what  shall  we  make  of  Romans  iii.  and  vii.  %  What  shall 
we  understand  by  the  conflict  between  the  flesh  and  the  Spirit, 
between  the  old  man  and  the  new  man,  between  the  carnal 
and  spiritual  affections  1  Was  St.  Paul  dreaming,  when  he 
said,  "  I  know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no 
good  thing]"  Was  he  beside  himself,  when  he  declared, 
"  that  he  found  in  himself  a  law,  that  when  he  would  do 
good,  evil  was  present  with  him?"  that,  though  by  Divine 
grace  he  had  learnt  "to  delight  in  the  law  of  God  after  the 
inward  man,  yet  still  he  saw  another  law  in  his  members, 
warring  against  the  law  of  his  mind,  and  bringing  him  into 
captivity  to  the  law  of  sin  which  was  in  his  members  ?"  The 
apostle  of  the  Gentiles,  "  who  laboured  more  abundantly  than 
they  all ;"  he,  who  "  had  been  caught  up  to  the  third  heaven, 
and  heard  unspeakable  words  which  it  was  not  lawful  for 
him  to  utter"  amongst  sinful  men ;  he,  who  "  counted  all 
things  but  dung,  that  he  might  win  Christ;"  he,  who  was 
"ready,  not  only  to  be  bound,  but  also  to  die  for  the  name  of 
the  Lord  Jesus ;"  this  chosen  vessel  of  mercy,  full  of  zeal 
and  full  of  love,  and  under  the  immediate  inspiration  of  the 
Holy  Ghost,  so  groaned  under  the  burden  of  the  original  cor- 
ruption of  his  nature,  "  the  law  of  sin  warring  in  his  mem- 
bers," that  he  was  compelled  to  cry  out,  "  O  wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body  of  this  death]" 
And  from  the  time  of  Paul  there  has  never  been  a  real  Chris- 
tian, who  has  not  often  felt  himself  constrained  to  adopt  his 
language,  and  to  say  in  the  anguish  of  his  soul,  "  WTho  shall 
deliver  me  from  the  body  of  this  death  ?"  The  remedy,  as  is 
usual  in  Scripture,  follows  close  upon  the  complaint :  "  I 
thank  God  through  Jesus  Christ  our  Lord."  ' 

From  her  mathematical  manuscript  we  extract  the  follow- 
ing method  of  proof  of  the  total  depravity  of  man.    In  speaking 
f  2 


62  memoir  or 

of  the  three  modes  of  demonstration,  Inference,  Coincidence, 
and  Redudio  ad  absurdum,  she  thus  applies  the  last  mode  to 
the  subject  alluded  to:  "If  man  be  not  utterly  depraved,  he 
must  be  in  one  of  these  two  states,  either  perfectly  good, 
without  any  mixture  of  sin ;  or  good,  with  some  admixture 
of  evil  and  imperfection.  The  first  of  these  suppositions  car- 
ries its  own  absurdity  upon  the  face  of  it.  The  second  is 
plausible,  and  more  generally  received.  Yet  it  is  not  diffi- 
cult to  prove,  that  if  man  had  any  remaining  good  in  him, 
that  is,  towards  God,  he  could  not  possibly  be  the  creature 
that  he  now  is.  There  could  not  be  that  carelessness  about 
his  eternal  welfare,  that  deadness  to  spiritual  things,  which 
we  perceive  in  every  individual,  whose  heart  has  not  been 
renewed  by  Divine  grace.  Man  would  not  love  pleasure  more 
than  God.  He  would  not  prefer  "  the  things  which  are  seen 
and  temporal"  to  "the  things  that  are  not  seen  and  eternal." 
He  would  not  trifle  with  sin.  He  would  not  sneer  at  holi- 
ness.    He  would  not  habitually  neglect  to  pray. 

'All  these  things  are  utterly  incompatible  with  the  hy- 
pothesis, that  man  is  only  partially  fallen  from  God.  The 
very  least  spark  of  innate  godliness  would  imply  a  restless 
dissatisfaction  in  what  is  evil ;  an  importunate  longing  to 
be  freed  from  it.  The  man  in  whom  such  a  spark  of  good- 
ness existed  would  breathe  after  lost  communion  with  his 
Maker.  He  would  prefer  God's  will  and  pleasure  to  his 
own.  "  The  honour  that  cometh  from  God  only"  would  be 
dearer  to  him  than  the  most  splendid  tribute  of  human  ap- 
plause. Is  any  thing  like  this  to  be  found  in  man  before  his 
reception  of  Divine  grace  ?  No.  He  "  lives  without  God 
in  the  world  :"  chooses  his  own  will  and  pleasure,  and  seeks 
his  own  glory.  He  is  utterly  selfish;  therefore  he  is  utterly 
fallen. 

4  We  find  then  that  the  doctrine  of  man's  partial  depravity  in- 
volves absurd  consequences.  It  leads  to  conclusions  which  are 
wholly  at  variance  with  fact.  These  reflections  bring  us 
back  to  the  Scripture  statement.  We  admit  that  the  heart  of 
man  may  yet  be  the  seat  of  many  noble  and  tender  affections 
towards  his  fellow-men.  But  in  regard  to  God,  we  declare  his 
affections  to  be  alienated,  his  understanding  darkened,  his 
will  depraved.  "There  is  none  that  understandeth  ;  there  is 
none  that  seeketh  after  God.  They  are  all  gone  aside ;  they 
are  altogether  become  filthy  ;  there  is  none  that  doeth  good, 
no,  not  one."  ' 


MARY  JANE  GRAHAM.  63 

The  utter  helplessness  of  man  she  adduces  with  great  clear- 
ness and  power  to  prove,  that  the  work  of  grace,  from  its 
earliest  commencement  to  its  final  consummation,  is  "  all  of 
God." 

*  Grace  will  be  given' — she  observes — «*  to  all  who  dili- 
gently seek  for  it.  But,  if  we  attend  to  the  Scripture  account 
of  every  man,  woman,  and  child  by  nature,  we  shall  find  that 
this  seeking  also  is  the  effect  following  upon  grace  received; 
not  the  cause  producing  it.  By  this  I  mean  to  say,  that  the 
very  act  of  seeking  grace  proves  that  we  have  received  grace 
already  ;  and  that  the  very  ability  to  seek,  is  itself  the  free 
gift  of  God's  sovereign  grace.  If  "every  thought  of  man's 
heart  is  evil,  and  that  continually"  surely  it  is  not  out  of  that 
heart  that  the  first  desire  of  any  good  thing  can  spring.  If, 
by  nature,  "  there  is  none  that  seeketh  after  God"  whence  can 
the  first  attempt  to  seek  him  arise,  but  from  free  grace  draw- 
ing us  contrary  to  nature  1  Freely  must  grace  be  given  to 
enable  us  to  seek  at  first;  and  freely  must  it  be  continued,  to 
enable  us  to  go  on  seeking.  I  know  that  none  shall  seek  the 
Lord  in  vain  ;  none  who  come  shall  be  cast  out ;  none  who  be- 
lieve shall  come  short  of  everlasting  life;  none  who  choose  the 
better  part  shall  have  it  taken  from  them;  but  then  none  can 
seek  the  Lord,  unless  he  first  seek  them.  None  can  come,  except 
it  be  given  him  of  the  Father  ; — none  can  believe,  save  as  many 
as  are  orduined  to  eternal  life ;  none  can  choose  Christ,  except 
he  first  choose  them.  If  again  we  consider  the  magnitude  of 
the  change  which  must  take  place  in  every  sinner's  heart  be- 
fore he  can  truly  and  earnestly  seek  God,  we  shall  be  con- 
vinced that  no  part  of  it  is  properly  his  own.  He  must  "  be 
born  again  ;"  must  "  become  a  new  creature ;  old  things  must 
pass  away,  all  things  must  become  new;"  he  must  "pass 
from  death  unto  life ;"  "  from  darkness  to  light — from  the 
power  of  Satan  unto  God  ;" — "  from  going  about  to  establish 
his  own  righteousness,  to  submit  himself  to  the  righteousness 
of  God  ;"  and  this,  to  a  proud  carnal  heart,  is  the  most  diffi- 
cult of  all.  And  who  is  sufficient  for  these  things?  Who 
but  He,  that  first  formed  us  in  the  womb,  can  cause  us  to  be 
born  again  of  the  Spirit  1."  Who  but  He,  that  originally  cre- 
ated us,  is  able  to  "  create  us  anew  in  Christ  Jesus  V  Who 
but  the  giver  of  natural  life  can  give  spiritual  life  ;  "  and 
quicken  those  that  were  dead  in  trespasses  and  sins  ?"         », 

*  When  the  Lord  of  life  stood  by  the  grave  of  Lazarus,  and 
said — "  Lazarus,  come  forth  ;  and  he  that  was  dead  instantly 


64  MEMOIR  OF 

came  forth  ;"  who  would  say,  that  this  act  of  lifting  himself 
up  was  the  cause  of  his  coming  to  life  ;  and  not  rather,  that 
his  coming  to  life  was  the  cause  of  his  being  able  to  lift  him- 
self up  1  It  is  thus,  when  Jesus  by  his  word  and  Spirit  says 
to  the  heart  of  a  sinner — "  Awake,  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall  give  thee  light."  In- 
stantly that  dead  soul  arises,  and  its  first  act  is  seeking,  or 
prayer ;  but  this  same  act  of  seeking  is  the  effect  of  spiritual 
life,  not  the  cause.  We  pray  because  we  are  alive,  not  that  we 
may  live.  We  cannot  quicken  ourselves  when  dead  in  sin, 
any  more  than  we  can  bring  a  dead  body  to  life.  But  when 
Jesus  has  quickened  us,  we  shall  as  surely  perform  all  those 
actions,  which  demonstrate  the  soul  to  be  spiritually  alive, 
as  a  dead  body  when  raised  by  divine  power,  will  surely  per- 
form all  the  functions  of  a  living  person.  Grace,  great  grace, 
must  be  infused,  to  enable  us  to  seek  at  all ;  and  he  who 
first  gave  grace  to  seek,  will  give  more  grace  in  answer  to 
that  seeking,  thus  fulfilling  that  precious  Scripture,  which 
saith — "To  him  that  hath,  shall  be  given."  We  neither  be- 
gin nor  carry  on  the  work  of  grace  in  our  own  hearts.  "  Jesus 
is  the  author  and  finisher"  the  Alpha  and  Omega  "of  our 
faith."  From  the  first  spark  of  grace  that  faintly  glimmers 
upon  us  here,  to  the  full  blaze  of  glory  which  shall  burst  upon 
us  in  heaven  ;  all,  all  is  his  doing  ;  it  is  he  that  made  us  alive 
(spiritually,)  not  we  ourselves.  It  is  God  who  both  begins 
the  good  work  in  us,  and  also  will  "  perform  it  unto  the  day 
of  Jesus  Christ."  ' 

Then  after  having  confirmed  her  statement  by  the  strong 
and  unequivocal  language  of  the  Church,  she  proceeds  to 
exhibit  in  connexion  with  it,  the  perfect  frceness  of  Divine 
grace. 

1  It  is  absolutely  necessary  to  a  clear  and  full  view  of  this 
doctrine,  that  we  ascribe  to  the  free,  sovereign  and  unmerited 
grace  of  God,  the  first  desire  after  him  that  ever  arose  in  our 
hearts,  as  well  as  the  fulfilling  of  that  desire  when  expressed 
in  prayer.  WTe  must  be  convinced  that  nothing  in  the  work 
of  salvation  is  our  own,  but  only  the  gift  of  God's  love  to  us 
in  Christ  Jesus.  Christ  died  for  us  when  we  were  enemies. 
The  benefits  of  his  death  are  applied  to  us,  for  the  purpose  of 
reconciling  us,  not  in  consequence  of  our  making  any  ad- 
vances towards  being  reconciled.  He  "  died  for  the  ungodly," 
for  those  "  who  were  without  strength,"  without  strength 
to  come   to  him ;  without  strength  to  form  so  much  as  a 


MARY  JANE  GRAHAM.  65 

wish  to  come  to  Him.  The  desire  to  come  is  given  for  his  sake  •• 
the  ability  to  come  is  given  for  his  sake  .•'  the  acceptance  on 
coming  is  an  acceptance  for  the  beloved  sake  of  this  beloved 
Saviour,  "  without  whom  we  can  do  nothing."  Those  who 
say — '  Grace  will  be  given  if  we  ask ;  but  then  asking  must 
precede  or  procure  the  given  grace' — are  in  effect  robbing  God 
of  much  of  the  glory  due  unto  his  name.  For  the  power  and 
the  inclination  to  ask  are  of  themselves  a  part  of  the  free  gift 
of  God's  grace  to  us  in  Christ  Jesus.  They  are  the  beginning 
of  God's  work  in  the  heart;  and  to  say,  that  we  begin  this 
work,  is  no  other  than  to  say  that  we  can  create  ourselves 
anew  in  Christ  Jesus.  I  will  venture  to  affirm,  that  if  God 
waited  to  give  us  his  grace  till  we  asked  him  for  it  of  our  own 
accord,  we  should  go  without  it  to  all  eternity. 

'  The  great  source  of  error  on  this  head,  even  amongst  seri- 
ous people,  is,  that  they  cannot  bring  themselves  to  think 
they  have  nothing  of  their  own  in  the  work  of  salvation. 
Therefore  it  is,  that,  when  constrained  to  acknowledge  that 
the  grace  given  them  when  they  seek,  is  from  God  only  ;  their 
self-righteousness  betakes  itself  to  another  strong  hold;  and 
we  find  them  laying  claim  to  their  asking  and  seeking,  as  if 
that  at  least  was  the  effort  of  their  own  will,  the  spontaneous 
act  of  their  own  power.  This  is  just  as  if  one  should  take 
a  dead  person  by  the  hand,  breathe  life  into  him,  and  lift 
him  up  upon  his  feet;  and  that  person  should  make  a  show 
of  acknowledgment  to  his  benefactor,  by  allowing  to  that 
benefactor  the  praise  of  lifting  him  up  after  he  was  alive,  and 
keeping  him  alive  ever  since,  and  yet  should  maintain,  that 
the  first  breath  of  all  came  into  him  by  his  own  spontaneous 
act,  by  the  effort  of  his  own  unassisted  power.  The  absurd- 
ity of  such  an  assertion  with  regard  to  temporal  life,  would 
strike  us  at  once  ;  but  we  are  not  so  struck  with  it  in  refer- 
ence to  spiritual  life  ;  and  the  reason  is  this, — when  we  speak 
of  a  corpse,  we  know  what  we  speak  about, — there  it  lies  be- 
fore our  eyes,  incapable  of  breathing,  moving,  speaking.  We 
perfectly  know  what  we  mean,  when  we  say  that  a  dead  body 
cannot  raise  itself  to  life.  But  when  we  speak  of  a  soul "  dead 
in  trespasses  and  sins,"  we  too  often  use  the  phrase,  merely 
because  we  find  it  in  the  Scriptures,  without  the  slightest 
conception  of  the  awful  reality  expressed  by  it.  Nor  is  it  till 
we  have  ourselves  in  some  measure  "passed  from  death  unto 
life,"  that  we  begin  to  perceive  the  dreadful  and  close  analo- 
gy which  really  exists  between  the  two  states  of  natural  and 


66  memoir  or 

spiritual  death.  If  God  were  to  come  to  an  unconverted  per- 
son with  the  question — not — "Can  these  dry  bones" — but 
Can  these  dead  souls — "live  !"  he  would  be  apt  to  reply — 
Why  not?  What  should  hinder  them  from  raising  them- 
selves up,  and  breathing  the  breath  of  spiritual  life  1  But 
when  God  has  quickened  us  from  our  own  death  in  tres- 
passes and  sins,  our  eyes  are  opened  to  see  what  spiritual 
death  really  is,  and  then  we  learn  with  trembling  awe  to  reply, 
"  Lord,  thou  knowest."  This  is  thy  work.  It  is  thou  that 
must  make  us  alive,  and  not  we  ourselves. 

'  Since  then  men  are  universally  disposed  to  "  go  about 
establishing  their  own  righteousness,"  how  carefully  ought 
we  to  close  up  every  avenue  through  which  this  besetting 
sin  might  gain  admittance,  and  rob  us  of  our  peace,  by  lead- 
ing us  to  rob  Christ  of  his  praise  !  Many  are  the  windings 
of  our  own  treacherous  hearts  ;  many  are  the  devices  of  Sa- 
tan, by  which  he  would  tempt  us  to  ascribe  to  our  own 
strength  what  God  has  done  for  us  of  his  mere  mercy.  Nor 
let  us  think  that  a  mistake  here  can  be  of  trifling  importance. 
God  is  very  jealous  for  his  great  name ;  and  he  has  declared, 
that  "  if  we  will  not  lay  it  to  heart,  to  give  glory  to  his  name, 
he  will  send  a  curse  upon  us,  and  will  even  curse  our  bless- 
ings." Many  and  glorious  are  the  crowns  which  adorn  the  sa- 
cred head  of  Immanuel ;  let  us  not  try  to  pluck  thence  the  bright- 
est and  fairest  of  them  all,  for  well  does  it  become  this  King 
of  kings.  When  we  reach  heaven,  and  receive  the  crown  of 
glory,  we  shall  be  ready  enough  to  cast  that  at  his  feet,  and 
to  say,  Thou  only  art  worthy.  Let  us  do  the  same  with  the 
crown  of  grace  here  ;  for  surely  we  have  as  little  right  to  ar- 
rogate the  one  to  ourselves  as  the  other.' 

These  Scriptural  statements  of  man's  total  corruption  are 
well  connected  with  the  calls  of  the  Gospel;  not  as  implying 
man's  natural  free-will  and  power  to  turn  to  God ;  but  as  dis- 
playing the  riches  of  Divine  grace,  as  stamping  the  mark  of 
guilt  upon  the  moral  inability  of  the  sinner,  and  setting  forth 
the  means  by  which  the  Lord  accomplishes  the  purposes  of 
his  everlasting  love.  In  the  valley  of  dry  bones,  to  which 
Miss  Graham  has  just  alluded,  the  prophet  was  commanded 
to'"  call  the  things  that  be  not,  as  though  they  were."  The 
almighty  power  of  God  gave  effect  to  the  feeble  voice  of  his 
servant.  He  fails  not  to  manifest  the  same  Divine  power  in 
the  resurrection  of  souls  under  the  ministration  of  his  Gospel ; 
while  the  sovereignty  of  his  grace  is  not  less  apparent  in 
"  quickening  whom  he  will." 


MARY  JANE  GRAHAM.  67 

Perhaps,  however,  Miss  Graham  may  be  considered  some- 
what defective  in  an  exhibition  of  the  free  invitations  of  the 
Gospel.  Many  exclusive  writers*  deem  it  unnecessary  to  ad- 
dress the  language  of  pleading  love  and  urgent  remonstrance, 
where  the  want  of  inclination  opposes  a  moral  barrier  to  its 
success.  But  this  is  to  obscure  the  riches  of  the  grace  of  God 
by  the  narrow  and  perverted  reasoning  of  man.  Our  Lord's 
personal  ministry  was  in  no  way  restrained  by  his  perfect 
knowledge  of  the  Divine  purpose  or  of  human  inability. 
Though  the  objects  of  electing  love  were  individually  known 
to  him,  yet  his  gracious  offers  were  as  general,  as  if  no  coun- 
sel had  been  fixed  in  the  eternal  mind,  or  as  if  he  were  unac- 
quainted with  its  restricted  object  and  end.  Though  he  most 
decisively  declared  man's  total  inability  to  come  to  him 
irrespective  of  the  sovereign  application  of  Almighty  power  ; 
yet  "  his  bands  of  love"  were  "  the  cords  of  a  man ;"  suited 
to  "  draw"  him  as  a  rational  and  responsible  creature.  The 
freeness  of  Divine  mercy,  not  the  secret  decree  of  the  Divine 
will,  was  the  ground  and  rule  of  his  patient  procedure.  He 
spoke  the  glad  tidings  to  the  unbelieving  Jews,  "  that  they 
might  he  saved"  He  complains  of  them  most  tenderly,  that 
"  they  would  not  come  to  him,  that  they  might  have  life.''''  He 
connected  his  declaration  of  the  purpose  of  God  with  a  full 
and  faithful  invitation  to  sinners.  He  offered  himself  inde- 
finitely to  large  and  mixed  assemblies  as  the  provision  for  the 
salvation  of  the  whole  world.  He  extended  the  commission 
of  his  Gospel  "to  every  creature"  and  closed  the  special  reve- 
lation of  the  future  history  of  the  church,  with  the  same  wide- 
ly-extended embrace  of  inestimable  mercy.  Where  then  is 
the  sinner  that  is  excluded  from  the  responsibility  of  believing 
the  testimony  %  Or  where  is  he  that  is  shut  out  from  the  en- 
couragement of  its  free  and  large  invitations  1 

Turning  from  Miss  Graham's  writings  to  her  correspond- 
ence, we  find  her  views  of  the  Gospel  to  be  equally  clear  and 
encouraging. 

The  following  letter  gives  a  distinct  view  of  the  ground  of 
our  acceptance  with  God  : 

*  Miss  Graham,  however,  must  not  be  confounded  with  writers  of 
this  class.  If  there  was  an  omission  in  her  statements,  there  was  no 
defect  in  her  system.  Her  private  correspondence  abounds  with  the 
most  fervid  appeals  to  the  unconverted,  and  the  most  unrestricted 
offers  of  the  Gospel.  Seethe  letters  in  Chapter  V.  adduced  as  illus- 
trative of  her  *  compassionate  concern  for  the  unconverted.'' 


68  MEMOIR  OF 

February  15,  1828. 

« Dearest .     Join  with  me  in  admiring  the  mercy  of 

our  God.  "  For  if  when  vje  were  enemies  we  were  reconciled 
unto  God  by  the  death  of  his  Son,  much  more  being  reconciled, 
•we  shall  be  saved  by  His  Life."  "If  we  confess  our  sins, 
God  is" — not  merciful  and  compassionate,  but,  "  faithful  and 
just  to  forgive  us  our  sins."  For  since  "  Christ  once  suffer- 
ed, the  just  for  the  unjust;"  since  He  " bore  our  sins  in  his 
own  body  on  the  tree  ;"  if  we  believe  on  Him,  and  lay  hold  on 
his  salvation,  justice  itself  cannot  but  acquit  us.  It  cannot 
be,  that  Jesus  should  lay  down  His  life,  and  that  then  God 
should  require  ours.  It  cannot  be,  that,  when  Jesus  has  paid 
the  dreadful  debt  to  the  very  uttermost  farthing,  we  should  be 
called  upon  to  pay  it  once  again.  No.  As  God  is  a  faith- 
ful God,  He  must  fulfil  the  promises  He  has  made,  that  not 
one  of  all  those  who  come  to  Him  through  Jesus,  shall  ever 
perish.  As  He  is  a  just  God,  He  will  not  punish  us  and  our 
Surety  too ;  will  not  demand  a  twice-told  reckoning.  If  in- 
deed the  atonement  of  Jesus  were  not  perfect ;  if  He  had  not 
suffered  all,  not  paid  all,  we  might  tremble.  But  Almighty 
Justice  declared  itself  satisfied,  when  our  Surety  was  released 
from  the  prison  of  the  tomb,  when  he  sat  down  on  the  right 
hand  of  God,  and  took  possession  in  our  name  of  the  inherit- 
ance He  had  purchased  for  us;  and  therefore  it  is  said,  that 
He  "  was  delivered  for  our  offences,  and  was  raised  again  for 
our  justification."  By  His  death  He  laid  down  the  price  of 
our  salvation  ;  by  His  rising  again  He  declared  that  the  price 
was  accepted,  the  salvation  complete.  And  this  seems  to  me 
the  great  display  of  God's  wisdom  in  the  cross  of  Christ,  that 
the  Just  should  be  able  to  justify  the  ungodly  without  devia- 
ting one  tittle  from  His  justice  ;  "  that  He  should  be  just,  and 
yet  the  Justifier  of  him  which  believeth  on  Jesus."  ' 

We  extract  an  illustration  of  this  subject  from  her  manu- 
script, equally  beautiful  and  just.  In  defining  the  principle  of 
analysis  to  be,  taking  to  pieces  a  train  of  argument,  and  ex- 
amining the  soundness  of  its  component  parts,  she  gives  the 
following  Scriptural  example,  '  "  Christ  crucified,  the  wisdom 
of  God,  and  the  power  of  God."  '  (1  Cor.  i.  23,  24.)  What 
an  overwhelming  multitude  of  reflections  crowd  upon  the  se- 
rious mind  at  the  bare  mention  of  these  words  !  But  in  proving 
the  doctrine  to  unbelievers,  how  many  concurrent  circum- 
stances must  be  separately  and  distinctly  unfolded.'  It  is 
alleged  to  be  incompatible  both  with  "  the  wisdom  and  power 


MARY  JANE  GRAHAM.  G9 

of  God,"  that  he  should  be  constrained  to  glorify  one  of  his 
attributes  at  the  expense  of  another.  We  must  therefore  con- 
sider each  attribute  apart  from  the  rest,  and  show  how  each 
is  glorified  in  the  doctrine  of  the  cross.  Each  part  of  the  argu- 
ment must  be  unfolded.  Each  link  of  the  wondrous  chain, 
must  be  distinctly  separated.  We  may  offer  them  succes- 
sively to  the  unbeliever,  and  challenge  his  strictest  scrutiny 
to  detect  a  single  break.  If  only  one  link  be  imperfect,  the 
whole  chain  must  give  way.  All  the  hopes  which  hang  upon 
it  must  perish.  But  the  more  closely  we  examine  it,  the  more 
complete  will  be  our  satisfaction.  I  have  adduced  this  doctrine 
in  illustration  of  my  meaning,  because  I  know  of  none  which 
involves  a  greater  number  of  considerations.  In  Maclaurin's 
sermon  on  the  Glory  of  the  Cross,  we  have  a  most  perfect 
specimen  of  this  kind  of  analysis.' 

But  we  find  these  two  things  inseparably  united  in  Scrip- 
ture, holiness  and  salvation,  as  I  saw  it  well  expressed  in 
some  little  work  I  was  reading  the  other  day  :  'No  salvation 
by  works ;  and  yet  no  salvation  without  works.'  "  Christ 
hath  God  exalted  to  be  a  Prince  and  a  Saviour,  to  give  repent- 
ance and  remission  of  sins."  If  then  we  follow  and  obey 
Him  not  as  our  Prince,  He  is  as  yet  no  Saviour  to  us.  If  He 
had  not  given  us  repentance,  we  must  not  suppose  that  he  has 

given  us  remission.  But,  dear ,  let  us  bear  in  mind,  that 

both  are  gifts.  Repentance  is  as  much  a  gift,  and  as  little  a 
merit,  as  pardon.  I  fear  I  have  been  very  tedious  ;  but  the 
subject  has  led  me  farther  than  I  intended.  We  are  sinners 
seeking  a  common  Saviour  ;  and  therefore  I  trust  that  nothing 
we  can  say  of  Him,  can  be  wearisome.' 

The  practical  view  of  this  statement  is  more  fully  develop- 
ed in  a  subsequent  letter  to  the  same  correspondent ;  one  of 
the  last  she  ever  wrote : 

September,  1830. 

4  Far  from  thinking  it  presumption  to  write  as  you  have 
done,  my  dear  friend,  I  think  we  ought  not  to  be  ashamed  of 
owning  what  God  has  done  for  our  souls.  We  know  that  it 
is  solely  "by  the  grace  of  God,"  His  free,  unmerited  favour, 
that  we  "  are  what  we  are ;"  and  that  in  our  lips,  and  above 
all,  in  our  lives,  we  are  bound  to  show,  that  "  the  grace  of 
God  was  not  bestowed  upon  us  in  vain." 

*  Dear ,  it  has  indeed  pleased  God  to  "  call  us  to  His 

G 


70  MEMOIR  OF 

kingdom  and  glory;"  let  us  (in  His  strength)  "  walk  worthy 
of  the  high  vocation  wherewith  we  are  called."  M  Let  us  ex- 
hort one  another  daily,  while  it  is  called  to-day  ;  let  us  pro- 
voke one  another  to  love  and  good  works;"  and  above  all,  let 
us  pray  for  one  another,  and  that  fervently  and  unceasingly. 
We  have  need  not  only  to  pray,  but  to  "  watch  unto  prayer  „•" 
for  it  is  only  as  long  as  we  maintain  this  watchful  spirit,  that 
we  can  hope  to  enjoy  any  of  the  comforts  of  religion.  Let  me 
intreat  you,  not  as  one  whose  freedom  from  these  sins  gives 
her  a  right  to  exhort  others  ;  but  as  one  who  has  herself  felt 
by  mournful  experience  what  "  an  evil  and  bitter  thing  it  is" 
to  depart  from  the  God  of  our  salvation ;  as  a  backslider, 
whose  backslidings  have  been  healed  by  the  inexpressible 
mercy  of  a  long-suffering  God  ;  let  me  most  earnestly  and  af- 
fectionately entreat  you  to  guard  against  the  least  declension 
from  holiness ;  the  least  relaxation  in  that  close  and  humble 
walking  with  God,  which  alone  can  keep  you  peaceful  and 
happy.  Works  cannot  justify  us  before  God;  but  we  are  said 
to  be  justified  by  works  in  one  part  of  Scripture;  that  is,  they 
are  the  only  evidence  of  our  justification  that  we  can  offer  to 
our  fellow-creatures.  "  Ye  shall  know  them  by  their  fruits." 
And  what  are  "  the  fruits  of  the  Spirit]"  Forgive  me,  if  I 
record  them  here.  The  description  is  so  lovely,  that  we  can- 
not remind  one  another  of  it  too  often:  " The  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,  gentleness,  goodness, 
faith,  meekness,  temperance ;  against  such  there  is  no  law. 
And  they  that  are  Christ's,  have  crucified  the  flesh  with  the 
affections  and  lusts."     Let   us   examine   ourselves   by  this, 

dearest .     Let  us  see  whether  we  bring  forth  this  fruit, 

and  whether  we  "  bring  forth  much  fruit,  so  shall  we  be  His 
disciples."  My  course  is  perhaps  almost  ended.  I  have  rea- 
son to  hope,  that  it  will  not  be  very  long,  ere  I  enter  into 
that  rest  which  Jesus  has  purchased  for  me  with  His  blood. 
Oh  !  that  I  had  walked  more  to  His  glory,  "  who  loved  me, 
and  gave  Himself  for  me  !"  But  your  course  (as  a  Christian) 
is  but  lately  begun,  and  may,  if  the  Lord  please,  be  continued 
for  many  years.  O  then  let  it  be  indeed  "  the  path  of  the  just, 
which  is  as  the  shining  light,  that  shineth  more  and  more 
unto  the  perfect  day."  "  Be  thou  an  example  of  the  believers, 
in  word,  in  conversation,  in  charity,  in  faith,  in  purity.  Love 
not  the  world,  neither  the  things  that  are  in  the  world.  Be 
clothed  with  humility ;"  for  as  you  are  of  an  humble  and 
"contrite  spirit,  and  tremble  at  God's  word,"  so  will  "the 


MARY  JANE  GRAHAM.  71 

High  and  Lofty  One  who  inhabiteth  eternity,"  delight  to  dwell 
in  your  heart,  to  bless  you  with  His  refreshing-  and  sanctify- 
ing presence.     And  now,  dearest ,  "  may  the  very  God 

of  peace  sanctify  you  wholly ;  and  I  pray  God,  your  whole 
body,  and  soul,  and  spirit,  be  preserved  blameless  unto  the 
coming  of  Jesus  Christ."  To  Him  may  we  with  one  heart 
and  voice,  give  glory  both  now  and  for  evermore !    Amen.' 

The  following  letter,  however,  carefully  separates  the  fruit  of 
faith  from  any  ground  of  dependence.  The  application  of  the 
subject  for  Christian  consolation  will  be  interesting. 

Stoke,  Feb.  2\,  1827. 
'  The  chapter  you  mention,  (Matt,  xxv.)  is  particularly  de- 
lightful as  holding  out  a  lovely  picture  of  the  people  of  Christ. 
But  let  us  mark,  that  it  is  not  the  action,  but  the  motive,  which 
meets  with  such  high  commendation.  It  is  not  said — Ye  fed 
the  hungry,  gave  drink  to  the  thirsty,  &c,  but  "I  was  hun- 
gry, and  ye  gave  me  meat ;  I  was  thirsty,  and  ye  gave  me 
drink  ;  inasmuch  as  ye  did  it  to  one  of  the  least  of  these,  ye 
did  it  unto  me."  And  this  appears  to  be  the  grand  differ- 
ence between  Christians  and  worldly  people.  The  Christian 
does  every  thing  as  unto  Christ — in  His  name,  in  His  strength, 
and  to  His  glory.  The  worldling  may,  and  often  does,  out  of 
natural  benevolence  or  ostentation,  feed  the  hungry,  or  clothe 
the  naked  ;  but  he  does  it  not  unto  Jesus,  but  to  please  him- 
self, to  gratify  natural  feeling,  to  appear  well  in  the  sight  of 
others,  to  gain  a  stock  of  merit  enough  to  buy  heaven,  or  at 
least  to  help  out  what  may  be  wanting  in  the  merit  of  Christ. 
These  are  his  best  motives :  Talk  to  him  of  doing  good 
works,  because  you  are  saved,  and  not  that  you  may  be  saved; 
and  you  are  talking  of  a  thing  which  never  entered  his  nar- 
row heart,  and  which  never  will  enter  it,  till  it  is  enlarged  by 
the  grace  of  Christ.  But  let  us  beg  of  God,  to  give  us  this 
motive,  and  right  actions  will  naturally  follow.  It  will,  as 
some  one  expresses  it,  '  like  the  spring  of  a  watch,  soon  set 
all  the  wheels  of  our  souls  a-going.'  I  cannot  leave  this 
chapter  without  sharing  with  you  the  comfort  I  have  derived 
from  it  in  another  point  of  view.  Does  Jesus  say — '  I  was 
hungry,  and  ye  gave  me  meatl'  &c.  Is  He  then  hungry, 
when  we  are  hungry  1  Does  He  faint,  when  we  are  thirsty, 
and  languish,  when  we  are  "_sick  and  in  prison."  And  think 
you,  He  will  not  much  more  sympathize  with  our  spiritual 


72  MEMOIR  OP 

necessities.  When  we  hunger  for  the  bread  of  life,  and 
thirst  for  living  water ;  when  we  are  sensible  that  our  guilty 
souls  stand  "  naked"  before  him ;  when  we  feel  ourselves 
"  sick"  of  that  worst  disease,  sin  ;  and  in  bondage  to  Satan, 
that  most  hard  master,  will  not  He  then  sympatluze  with  us  1 
And  his  pity  will  not  be  a  vain  empty  pity.  He  will  not 
only  sympathize,  but  relieve.  He  will  feed,  and  nourish,  and 
clothe,  and  heal,  and  deliver  us.  Nor  will  he  be  content 
with  this.  But  the  same  pity  he  feels  for  us,  he  will  teach  us 
to  feel  for  others ;  so  that  we  shall  be  such  characters  as  He 
describes  the  "blessed  of  the  Father"  to  be.  Only  let  us 
trust  Him  for  all  this,  and  continually  importune  him  for  it ; 
for  his  promises  are  all  addressed  to  those  who  trust,  and 
ask,  and  seek,  and  knock.' 

The  freeness  and  fulness  of  the  gospel  are  delightfully  ap- 
plied, to  counteract  the  subtle  influence  of  self-righteousness. 

September  28, 1825. 

1  You  tell  me,  my  beloved  friend,  that  you  have  lately  suf- 
fered worldly  thoughts  to  engross  too  much  of  your  time,  and 
that  you  have  found  little  comfort  in  prayer.  "Will  you  let 
me  tell  you  what  seems  to  me  to  be  the  cause  of  this ;  at 
least  as  far  as  I  can  judge  from  my  own  experience'? 

1  You  want  a  more  simple  and  entire  dependence  on  what 
Christ  has  done  for  you  ;  and  will  do  in  you  :  you  want  to  be 
doing  something  yourself,  when  He  has  done  all ;  you  would 
repent  and  pray  earnestly ;  and  then  you  think  Christ  would 
forgive  you.  I  do  not  know  whether  I  am  right  with  regard 
to  your  feelings  ;  but  this  at  least  has  sometimes  been  my 

own  case ;  but  in  fact,  my  dear ,  it  was  for  sinners  who 

cannot  repent,  who  cannot  pray,  that  the  Saviour  came  to  die. 
Repentance  is  His  gift— His  free  gift — as  well  as  pardon  ; 
and  it  is  only  when  we  are  willing  to  come  to  Him — poor, 
empty,  and  miserable  as  we  are — that  He  delights  in  "filling 
us  with  good  things."  I  think  I  have  not  clearly  explained 
myself;  but  I  will  try  to  give  you  an  instance  of  what  I  mean. 

4 1  used  to  be  often  doubting  whether  I  was  one  of  Christ's 
people  or  not.  Now  this  one  text  satisfied  all  my  doubts. — 
"All  that  the  Father  giveth  me  shall  come  to  me  ;  and  him 
that  cometh  to  me  I  will  in  no  wise  cast  out."  From  this  it 
seems  there  is  but  one  question — 'Am  I  willing  to  come  to 
Christ]'    If  so,  then  I  am  one  of  those  whom  "the  Father 


MAR!"  JANE  GRAHAM.  73 

hath  given  Him;"  if  so,  then  will  he  never,  never  cast  me 
out;  and  if  so,  then  is  God  the  Father,  then  is  God  the  Son, 
engaged  by  an  immutable  promise,  by  unchangeable  faithful- 
ness, to  bring  me — a  feeble  worm  of  the  earth — a  sinner  by 
nature  and  practice — yes,  even  to  bring  me  safe  home  to 
glory.  Am  I  willing?  O  my  dear  friend,  I  doubt  not  your 
heart  is  answering  to  mine ;  Yes,  Lord,  thou  knowest  that  I 
am  willing  to  come  unto  thee.  "  To  whom  should  I  go  !*?  for 
there  is  "none  in  Heaven  or  in  earth  that  I  desire  beside 
thee!"     Again,  with  regard  to  the  love  of  the  world, — that 

freat  enemy  to  the  Christian  life — I  used  to  think,  how  shall 
overcome  it?  Now,  I  look  simply  to  Jesus,  who  has  said 
"  Be  of  good  cheer;  I  have  overcome  the  world."  He  has 
overcome  it  for  us,  and  will  overcome  it  in  us.     For  how  can 

we  love  that  world,  which  crucified  our  Lord  and  Saviour. 

How  can  we  give  way  to  that  "  love  of  the  world,"  which 
will  deprive  us  of  "the  love  of  the  Father?"     Believe  me, 

my  dear ,  there  is  not  a  sin,  however  deeply  rooted  in  the 

heart,  from  which  we  may  not  be  delivered  by  simply  lookino- 
to  Jesus,  and  pleading  with  him  his  precious  promises.  To 
this  end,  "let  the  word  of  Christ  dwell  richly  in  us  with  all 
wisdom ;"  let  us  "hide  his  word  in  our  hearts,"  and  we  shall 
find  it  will  preserve  us  from  "  sinning  against  him."  "  The 
love  of  the  world,"  accompanied  as  it  always  must  be  by 
lukewarmness  in  heavenly  things,  is  indeed  a  great  sin,  and 
will,  as  far  as  we  indulge  in  it,  be  as  a  cloud  between  us  and 
the  Father;  for,  "know  ye  not  that  the  friendship  of  the  world 
is  enmity  with  God  ?"  But  then  we  need  not  be  discouraged  ; 
for  though  we  never  can  overcome  it  in  our  own  strength, 
we  have  a  promise  that  the  "  strength  of  the  Lord  Jesus  shall 
be  made  perfect  in  our  weakness."  "  Of  his  fulness,  we  re- 
ceive grace  for  grace."  Dost  thou  want  grace  every  moment 
to  keep  thee  from  falling?— "My  grace  is  sufficient  for  thee." 
Wouldest  thou  have  wisdom?  "Christ  is  made  unto  us 
wisdom."  "  God  giveth  to  all  liberally,  and  upbraideth  not." 
Wouldest  thou  have  peace?  There  is  "peace  and  joy  for 
thee  in  believing."  Thy  Saviour  is  "  the  Prince  of  Peace," 
Wouldest  thou  be  preserved  unto  the  end  ?  "  The  Lord  is 
faithful,  who  shall  stablish  you,  and  keep  you  from  evil." 
Finally,  do  we  seek  for  direction  in  every  step  of  our  path 
through  life?  Let  us  feed  on  those  precious  promises.  Isa. 
xxx.  21,  and  xlviii.  17.  Thus,  my  dear  friend,  we  may  go  on, 
"  with  joy  drawing  water  out  of  the  wells  of  salvation  ;"  and 
g  2 


74  MEMOIR  OF 

we  are  then  constrained  to  cry  out  with  Jeremiah  "  Thy  words 
were  found,  and  I  did  eat  them  ;  and  thy  word  was  unto  me 
the  joy  and  rejoicing  of  mine  heart."  I  fear  that  I  have  al- 
ready taken  too  much  time  upon  this;  but  it  has  pleased  God, 
in  my  afflictions,  to  make  Christ,  and  the  word  of  Christ,  so 
unspeakably  precious  to  me,  that  my  heart  will  not  rest,  till  I 
have  called  on  my  dear  friend  to  live  in  consistency  with  her 
privileges  as  a  child  of  God,  and  to  "  rejoice  in  the  Lord  al- 
ways." ■ 

And  again, 

September  17,  1827. 
4 1  have  read  your  letter  again  and  again  with  deepest  in- 
terest. I  grieve  to  find  that  you  do  not  gain  any  sensible 
comfort  in  the  path  of  religion.  You  seem  to  think  yourself 
going  backward,  rather  than  forward.  But  may  not  this  be, 
because  you  see  daily  more  of  the  vanity  and  wickedness  of 
your  own  heart,  and  of  the  wretchedness  of  your  very  best 
performances'?  If  so,  are  you  not  making  the  best  possible 
progress  ]  And  while  perhaps  in  reality  you  are  less  con- 
formed to  the  world,  less  bent  upon  earthly  things  than  you 
were  a  few  months  ago ;  your  more  enlightened  views  of  the 
spiritual  nature  of  God's  law,  and  the  holy  strictness  of  its 
requirements,  may  make  you  see  more  worldliness  and  sin  in 
every  thing  you  do,  than  you  were  capable  of  perceiving, 
when  you  first  began  the  study  of  your  own  heart.  For,  be- 
lieve me,  the  further  we  "come  up  from  this  wilderness, 
leaning  upon  our  beloved,"  the  more  clearly  we  shall  see, 
that  not  one  step  can  be  taken  in  our  own  strength  ;  and  every 
time  we  begin  to  think  we  are  a  little  stronger,  and  may 
venture  to  stir  a  few  steps  alone,  we  shall  be  left  to  stumble 
and  fall,  till  he  again  upholds  us  with  his  hand.  We  want 
to  be  something  in  ourselves,  to  have  something  that  we  can 
call  our  own,  something  to  look  at,  and  to  rest  upon  as  such : 
when,  alas  !  we  are  nothing,  have  nothing  ;  but  what  comes 
to  us  from  the  fulness  of  Jesus.  As  long  as  we  look  into  our 
own  hearts  for  any  source  of  comfort,  we  must  inevitably  be 
disappointed.  If  we  look  at  "  our  righteousness,  they  are 
but  as  filthy  rags,"  "  the  covering  is  narrower  than  that  a 
man  can  wrap  himself  in  it."  But  if  we  cast  these  filthy 
rags  from  us  and  look  to  the  righteousness  of  Jesus,  then  we 
have  a  spotless  robe ;  an  ample  covering  for  our  naked  and 
defiled  souls.     I  cannot  help  thinking,  my  beloved  friend, 


MARY  JANE  GRAHAM.  75 

that  your  sadness  proceeds  from  thinking  too  much  of  your- 
self, and  too  little  of  Jesus.  You  brood  upon  your  own  sin 
and  misery,  till  you  forget  "  The  Lord  your  righteousness." 
You  are  deeply  sensible  of  your  own  weakness,  but  dwell 
too  little  on  the  sweet  assurance,  that  you  "  can  do  all  things 
through  Christ  which  strengtheneth  you."  You  lament  your 
own  folly ;  but  is  not  Jesus  made  wisdom  to  you  ]  your  own 
insufficiency;  but  "in  Jesus  dwells"  there  not  "all  the  ful- 
ness of  the  Godhead  bodily  ?"  and  may  not  you  be  "complete 
in  him  ?"  Yet  let  us  not  cease  to  look  at  ourselves  to  make 
us  humble  ;  but  let  us  look  to  Jesus  to  make  us  happy ;  and 
when  we  look  at  him,  let  us  remember,  that  he  is  our  Jesus, 
our  Saviour,  and  that  will  make  us  more  happy.  Let  me 
give  you  a  text,  which  I  have  sometimes  found  to  be  a  sovereign 
remedy  against  all  those  fears,  which  a  view  of  our  own  sin- 
fulness is  apt  to  excite :  "The  name  of  the  Lord  is  a  strong 
tower ;  the  righteous  runneth  into  it,  and  is  safe."  Here  is 
comfort ;  here  is  safety.  My  dear  friend,  I  have  as  much 
sin  and  weakness  and  folly,  to  lament  as  you  can  possibly 
have ;  and  if  it  does  not  make  me  as  miserable  as  it  does  you, 
it  is  simply  because,  whenever  I  am  frightened  and  tormented 
by  the  accusations  of  conscience,  I  "run  into  this  strono- 
tower,  and  am  safe."  You  too  are  safe,  for  have  you  not 
taken  refuge  there  1  Why  then  will  you  not  open  your  eyes, 
and  behold  how  "the  name  of  the  Lord,  as  a  strong  tower," 
compasses  you  on  every  side,  so  that  you  are  quite  out  of  the 
reach  of  every  enemy;  Jesus  is  our  "hiding  place  and  our 
shield."  If  we  fear  Satan,  he  will  soon  "  braise  Satan  under 
our  feet."  If  we  fear  the  world,  Jesus  "has  overcome  the 
world."  If  we  fear  the  treachery  of  our  own  deceitful  hearts, 
let  us  put  those  hearts  into  the  hands  of  Jesus ;  he  shall  turn 
them  "as  the  rivers  of  water,  whithersoever  he  will.  Nor  is 
he  only  thus  strong  to  defend  us,  but  rich  to  supply  all  our 
need.  If  we  want  repentance,  Jesus  is  exalted  to  give  re- 
pentance. If  we  want  faith,  "  it  is  given  us  on  the  behalf 
of  Christ  to  helieve."  If  we  want  holiness,  "  Jesus  is  made 
of  God  sanctification  unto  us."  If  we  want  peace,  "  the  peace 
of  God  shall  keep  our  hearts  and  minds  through  Christ 
Jesus."  In  short,  let  our  sins,  and  fears,  and  wants  be  ever 
so  great,  they  need  not  drive  us  to  despair,  as  long  as  Jesus 
lives  and  "  is  able  to  save  to  the  uttermost."  We  are  com- 
plete in  him.  Well  then  might  David  say,  "They  that  know 
thy  name  will  put  their  trust  in  thee;"  well  might  Solomon 


76  MEMOIR  OF 

say:  "  Thy  name  is  as  ointment  poured  forth  ;"  and  Isaiah: 
"  His  name  shall  be  called  Wonderful."  But,  my  dear 
friend,  we  have  an  interest  in  this  precious  name;  we  may 
draw  near  to  the  Father  of  mercies  in  this  name,  and  he  will 
deny  us  nothing.  Then  shall  we  give  way  to  gloomy  doubts 
and  forebodings  any  more  1  Alas  !  I  know  how  little  all 
these  reflections  weigh  with  us,  unless  the  Spirit  of  God 
bring  them  home  with  light  and  power  to  our  hearts.  Even 
while  I  am  talking  to  you,  my  own  heart  is  so  little  affected, 
that  I  am  ashamed  to  go  on ;  but  I  speak  rather  as  I  would 
feel,  than  as  I  do  feel.' 

The  above  statements  of  Divine  truth  will  be  generally 
admitted  to  be  of  a  Scriptual  and  decided  character.  Her 
exhibition  of  the  humbling  doctrines  of  the  Gospel  brings  no 
occasion  for  despondency  ;  while  it  commends  to  the  awaken- 
ed sinner  the  simple  glory  of  a  free  salvation.  Nor  does  her 
view  of  gratuitous  acceptance  lose  a  particle  of  its  evangelical 
clearness  by  the  connected  display  of  its  fruitfulness.  The 
man  thoroughly  humbled  by  the  doctrines  of  the  grace  of 
God,  will  delight  in  holiness  as  the  track  of  communion  with 
his  God,  and  the  path-way  to  heaven  ;  while  his  sense  of 
continued  defilement  will  preserve  him  from  self-righteous- 
ness, deepen  his  self-abasement,  and  establish  his  faith  in  the 
simplicity  of  Christ. 

Her  connected  apprehensions  of  what  are  called  the  higher 
doctrines  of  the  gospel  with  the  whole  system,  are  well 
stated  by  the  beloved  brother,  whose  high  previlege  it  was  to 
attend  her  during  her  last  illness. 

'  She  had  received,'  he  observes,  '  the  Gospel  as  a  dispen- 
sation of  pure  grace.  She  delighted  to  speak  in  a  holy  man- 
ner of  God's  electing  love.  She  "  knew  her  election,"  and 
rejoiced  in  a  sense  of  her  high  privilege.  The  reception  of 
this  blessed  doctrine  produced  in  her  soul  deep  humility, 
gratitude,  and  love.  She  well  knew,  that  it  was  God  "  who 
had  made  her  to  differ"  from  a  "  world  that  lielh  in  wicked- 
ness ;"  and  she  could  say  from  her  heart:  "Not  unto  us,  O 
Lord,  not  unto  us,  but  unto  thy  name  give  glory,  for  thy 
mercy  and  for  thy  truth's  sake."  She  wras  so  deeply  con- 
vinced from  the  word  of  God,  from  all  around  her,  and  from 
her  own  heart,  of  the  deep  depravity  of  human  nature,  of 
the  utter  helplessness  of  man  to  do,  think,  or  say  any  thing 
that  is    spiritually  good,   that   she   saw  no   other  method, 


MARY  JANE  GRAHAM.  77 

whereby  a  sinful  creature  could  be  saved,  but  from  the  com- 
bined offices  of  the  Holy  Trinity;  from  the  election  of  the 
Father,  the  redemption  of  the  Son,  and  the  sanctification  of 
the  Spirit.' 

A  single  extract  from  her  publication  will  fully  corroborate 
this  testimony.  The  beauty  of  her  language  will  justify  the 
length  of  the  quotation. 

4  Thus  it  is,  that  while  the  doctrine  of  predestination  is 
death  to  those  who  weary  themselves  in  presumptuous  dis- 
puting^ and  reasonings  about  it,  there  always  have  been 
and  will  be  a  happy  few,  who,  humbly  and  sincerely  feeding 
upon  it,  receiving  all  that  the  Scripture  tells  them  concern^ 
ing  it,  and  desiring  to  know  no  further,  find  it  health  and 
peace  to  their  souls.  It  lays  them  very  low  at  the  feet  of 
their  Redeemer;  brings  down  the  high  swelling  of  their 
pride  and  self-esteem,  pulls  away  from  under  them  all  those 
broken  reeds  upon  which  they  had  been  used  to  lean,  self- 
righteousness,  self-will,  self-dependence  :  and  leaves  to  them 
no  one  prop  on  which  to  lean  for  support :  whilst  "coming  up 
out  of  this  wilderness,"  but  the  arm  of  "  their  Beloved ;" 
that  everlasting  arm,  which  will  surely  conduct  them  to 
glory.  When  that  arm  becomes  shortened  that  it  cannot 
save,  or  weak  that  it  cannot  support ;  when  the  arm  of  Jesus 
fails  and  is  weary ;  then  they  will  begin  to  look  around  for 
some  other  stay,  but  not  till  then.  Or  when  they  can  discover 
in  themselves  one  single  good  thing  which  Jesus  did  not  put 
there:  one  reason  why  he  should  visit  them  with  such 
amazing  love ;  then  they  will  conclude  that  his  love  took  its 
rise  from  theirs  ;  not  theirs  from  His.  But  they  never  will 
discover  one  such  thing,  so  long  as  the  Spirit  of  God  illu- 
mines their  heart,  and  brings  to  light  its  immense  depravity 
and  worthlessness.  Therefore  as  God's  love  could  not  have 
been  excited  by  any  thing  in  them,  they  believe  it  to  be  an 
eternal  love  :  that  they  were  called  in  time,  because  they 
were  chosen  from  eternity  ;  and  that  the  name  of  Jesus  is  now 
engraven  as  a  seal  upon  their  hearts,  because  their  names 
were  written  on  his  heart  before  ever  the  world  was.  And 
when  their  thoughts  stretched  forward  to  the  end  of  this  pil- 
grimage, and  they  rejoice  in  the  view  of  the  mansions  pre- 
pared for  them  in  their  Father's  house,  the  crown  of  that  re- 
joicing is  this  :  "  We  got  not  the  land  in  possession  by  our 
own  strength,  neither  did  our  own  arm  save  us;  but  thy  rio-ht 
hand,  and  thine  arm,  and  the  light  of  thy  countenance,  because 


7S  memoir  or 

thou  hadst  a  favour  unto  us"  "Thus  they  rejoice  in  Christ 
Jesus,  and  have  no  confidence  in  the  flesh;"  for  "God  is 
the  odory  of  their  strength ;  and  in  his  favour  their  horn  is 
exalted." 

4 1  cannot  pretend  to  meet  the  objections,  or  to  refute  the 
cavils  commonty  raised,  when  this  doctrine  of  election  is 
made  the  subject  of  discussion ;  for  I  did  not  learn  it  in  the 
way  of  carnal  reasonings,  but  by  simply  taking  the  Scriptures 
as  I  found  them,  and  as  the  Spirit  of  God  enabled  me  to  re- 
ceive them.  If  St.  Paul,  after  descanting  on  this  subject, 
breaks  off  in  an  extacy  of  admiration,  exclaiming — "  How  un- 
searchable are  his  judgments,  and  his  ways  past  finding  out !" 
we  need  not  wonder,  if  our  shallow  understandings  are  inca- 
pable of  fathoming,  our  limited  capacities  of  comprehending, 
our  low  minds  of  reaching  them.  We  must  be  satisfied  with 
believing  that  it  is  even  so,  because  "so  it  seemed  good  in 
our  Father's  sight,"  whatever  it  may  appear  in  ours.  This 
reason,  which  appeared  satisfactory  to  our  Saviour,  may  sure- 
ly satisfy  us ;  or  if  not,  he  has  vouchsafed  an  assurance, 
which  may  well  serve  to  repress  present  inquiry  into  things 
too  high  for  us — "  What  I  do,  thou  knowest  not  now,  but 
thou  shalt  know  hereafter." 

'  That  these  things  are  so,  I  believe,  because  I  find  them 
amongst  the  "revealed  things,  which  belong  to  us  and  our 
children  forever."  How  or  why  they  are  so,  I  desire  not  too 
closely  to  inquire,  lest  I  should  intrude  into  the  "  secret  things, 
which  belong  unto  the  Lord  our  God."  O  that  he  would  give 
unto  every  one  of  us  that  humble  and  teachable  Spirit,  with 
which  a  little  ignorant  child  is  content  to  receive  his  father's 
lessons,  without  rudely  commenting  upon  his  father's  ways, 
or  rashly  intruding  into  his  father's  secrets  !  This  one  thing 
we  know ;  and  with  this  we  may  be  satisfied  ;  that  "  the 
Judge  of  all  the  earth  cannot  but  do  right."  But  it  were  pre- 
posterous to  expect  that  he  should  always  do  that  which  is 
right  in  our  eyes,  so  long  as  our  notions  of  right  and  wrong 
are  so  utterly  confused  and  perverted  as  they  have  been  ever 
since  the  fall.  He  himself  tells  us  that  "the  Lord  seeth  not 
as  man  seeth  :"  and  that  "  that  which  is  highly  esteemed 
among  men  is  abomination  in  the  sight  of  God."  It  cannot 
be,  so  long  as  "  his  ways  are  equal,  and  ours  unequal,"  that 
his  righteous  dealings  should  be  in  exact  accordance  with  our 
unrighteous  views  and  sentiments.  Instead  then  of  wearying 
ourselves  with  impotent  attempts  to  bring  down  his  will  and 


MARY  JANE  GRAHAM.  79 

counsel  to  the  level  of  our  ideas,  our  far  wiser  way  will  be 
to  submit  our  thoughts  and  ideas  to  his  will,  assured  that  it 
is  holy,  just,  and  good.'  She  then  proceeds  to  defend  the 
doctrine  at  some  length,  and  with  considerable  ability,  from 
the  usual  objections  of  charging  God  with  injustice,  and  of 
encouraging  licentiousness,  arrogance,  and  despondency  in 
man. 

The  writer  has  indulged  himself  with  this  large  extent  of 
quotation,  as  the  best  means  of  introducing  Miss  Graham's 
work  from  the  comparative  obscurity  of  an  anonymous  publi- 
cation, into  that  more  general  acceptance,  which,  in  his  own, 
and,  he  presumes  he  may  add,  in  his  reader's  judgment,  it 
well  deserves.  It  would  be  too  much  to  anticipate  a  univer- 
sal concurrence  in  all  her  statements.  Yet  from  the  peculiar 
unction  and  richness  of  her  theology,  and  its  entire  freedom 
from  speculation  and  controversy,  they  cannot  be  read  by  the 
serious  reader  without  spiritual  profit.  The  more  mysterious 
doctrines  (as  will  be  seen  from  the  last  quotation)  are  hand- 
led in  a  holy,  practical  spirit,  eminently  calculated  to  soften 
prejudice,  to  prostrate  the  soul  in  humble  thankfulness,  and 
to  enlarge  the  Christian's  joy  in  God.  It  is  indeed  one  of  the 
many  painful  results  from  the  harsh,  crude,  and  abstract  state- 
ments too  often  given  of  these  doctrines  ;  that  they  have  con- 
tributed unjustly  to  discredit  the  more  sober  Scriptural  decla- 
rations, which,  when  cast,  like  Miss  Graham's,  into  the  mould 
of  our  Seventeenth  Article,  are  justly  pronounced  by  our 
Church  to  be  '  full  of  sweet,  pleasant,  and  unspeakable  com- 
fort to  godly  persons.' 

On  such  deep  and  humbling  subjects,  the  writer  would  not 
presume  to  set  up  his  judgment  as  the  rule  of  faith  for  the 
Church.  Yet  he  has  felt  a  caution  necessary  for  his  own 
mind,  which  he  ventures  therefore  to  suggest  to  his  brethren. 
Let  us  take  care,  lest  the  irreconcilableness  of  these  doctrines 
with  our  apprehensions  of  the  Divine  character,  rather  than  a 
defect  of  their  Scriptural  evidence,  should  influence  our  re- 
jection of  them.  Is  there  no  danger,  lest  a  predisposing  bias 
in  the  search  for  this  evidence,  should  obscure  that  single- 
ness of  eye,  which  is  the  only  medium  for  the  reception  of 
heavenly  light]  The  admission  of  these  doctrines,  indeed, 
as  the  result  of  disputation  or  argument,  could  only  issue  in 
a  fearful  proportion  of  that  "  knowledge  which  puffeth  up," 
combined  with  a  total  absence  of  the  "love  that  edifieth." 
But  the  child-like  reception  of  them  as  revealed  in  the  Holy 


80  MEMOIR  OF 

Scriptures,  will  be  (as  we  have  just  hinted),  eminently  fruit- 
ful in  humiliation,  love,  privilege,  and  devotedness.  After 
all,  however,  we  must  remember — "  A  man  can  receive  no- 
thing, except  it  be  given  him  from  heaven."  This  sacred 
aphorism  lays  the  only  substantial  basis  of  the  true  faith  of 
the  Gospel,  while  the  light  reflected  upon  the  steady  course  of 
Christian  consistency,  though  it  will  not  clear  up  every  diffi- 
culty, will  enlarge  our  discovery  of  the  Divine  goodness  to 
man,  and  assure  to  our  minds  the  unchangeableness  of  God, 
as  the  ground  of  that  "  strong  consolation,"  which  "  the  heirs 
of  promise"  are  fully  warranted  to  enjoy. 

II.  On  subjects  of  Theological  Discussion. 

The  first  question  is  closely  connected  with  some  of  the 
subjects  of  the  last  section.  It  states  her  views  of  the  consis- 
tency  of  conditional  promises  ivith  a  free  salvation. 

4  As  to  the  promises' — Miss  Graham  observes — '  1  do  not 
say,  that  they  are  unconditional  either ;  but  I  do  say,  that  the 
conditions  on  which  they  depend  are  such  as  guilty  man  is 
altogether  incapable  of  performing.  I  do  say  that  Jesus  as 
our  Surety,  has  performed  all  these  for  us,  and  by  his  Spirit 
will  perform  them  all  in  us.  Through  his  perfect  atonement 
we  escape  the  threatenings  ;  through  his  unspotted  obedience 
we  become  "  heirs  of  the  promises" — heirs  of  eternal  life. 
For  if  the  blame  of  our  sins  has  been  imputed  to  Him,  then 
has  the  merit  of  His  righteousness  been  imputed  to  us.  "  If 
he  has  been  made  sin  for  us,  then  have  we  been  made  the 
righteousness  of  God  in  him."  And.  because  the  promises 
are  ours  for  his  sake,  therefore  the  conditions  of  them  are 
worked  in  us  by  his  free  Spirit ;  "  for  it  is  not  we  who  live 
the  life  of  faith,  but  Christ  that  liveth  in  us." 

4  One  of  the  sweetest  promises,  upon  which  the  mind  of 
every  Christian  rests  with  unspeakable  delight,  runs  thus  : 
"Him  that  cometh  unto  me,  I  will  in  no  wise  cast  out." 
Here  is  a  condition,  M  Him  that  cometh  ;"  and  a  promise — "  I 
will  not  cast  out."  But  who  are  those  that  come  to  Jesus'? 
"  All  that  the  Father  giveth  me  shall  come  to  me."  "  No 
man  can  come  to  me,  except  the  Father  which  hath  sent  me, 
draw  him."  "  No  man  can  come  to  me,  except  it  were  given 
to  him  of  my  Father."  How  distinctly  are  we  here  told,  that 
the  same  free  mercy,  which  promises  to  receive  us  when  we 
come,  must  be  put  forth  to  make  us  come ;  or  we  never  should 


MARY  JANE  GRAHAM.  '     81 

come  /  The  promise  will  surely  be  fulfilled  to  all  who  obey 
the  condition.;  but  none  can  obey  the  condition,  save  those  to 
whom  it  is  given.'* 

'  Every  condition  necessary  to  salvation' — she  remarks — 
'is  fulfilled  in  us,  not  by  any  efforts  of  our  own,  but  by  our 
"  receiving"  continually  "  grace  for  grace  out  of  the  fulness 
of  Jesus."  '  In  confirmation  of  her  argument,  she  adduces 
the  Christian  graces  (repentance,  faith,  love,)  as  required  of 
us,  but  yet  wrought  in  us.  Thus  she  concludes  the  discus- 
sion— '  The  great  question  then  about  the  promises  seems  to 
be,  not  so  much  whether  they  are  conditional,  as  whether  God 
looks  to  Christ,  or  to  us,  for  the  performance  of  those  condi- 
tions. If  to  Christ,  the  burden  is  laid  upon  "  one  that  is 
mighty  .•"  if  to  us,  then  we  are  undone  ;  '  for  the  condition  of 
man  after  the  fall  is  such,  that  he  cannot  turn  and  prepare 
himself,  by  his  own  natural  strength  and  good  works,  to  faith 
and  calling  upon  God  :  wherefore  we  have  no  power  to  do 
good  works  pleasant  and  acceptable  to  God,  without  the  grace 
of  God  by  Christ  preventing  us,  that  we  may  have  a  good  will, 
and  working  with  us,  when  we  have  that  good  will.'' 

This  statement  is  confessedly  strong  and  uncompromising; 
yet  it  is  in  the  writer's  apprehension,  neither  unguarded,  un- 
scriptural,  or  discouraging.  It  assumes  with  our  church  the 
Scriptural  point,  not  of  the  weakness,  but  of  the  utter  helpless- 
ness of  man.  It  connects  the  freeness  of  the  Gospel  with  the 
sovereign  purpose  and  Almighty  grace  of  God.  Thus  man 
and  God  are  each  in  his  proper  place ;  man  in  the  dust ;  God 
on  the  throne.  The  humble  and  intelligent  believer  will  ac- 
knowledge of  every  act  of  faith  and  obedience  to  the  end  of 
his  course — "  Thou  also  hast  wrought  all  our  works  in  ws." 
Nor  will  he  hesitate  to  trace  all  these  works  to  the  "  good  plea- 
sure" of  his  God  as  the  first  cause. 

The  opposite  statement  may  be  easily  proved  to  be  most 
discouraging.  The  free  invitations  of  the  Gospel  are  uncon- 
nected with  an  entire  dependence  upon  Divine  grace  to  ena- 
ble the  sinner  to  accept  them.  Conscious  inability  is  there- 
fore left  without  any  power  to  act  upon  it.  The  sinner  is 
either  blinded  in  self-delusion,  or  hardened  in  despondency. 
On  the  other  hand  his  helplessness  is  taught  to  depend  upon 
the  Sovereign  pleasure  of  a  God  of  love ;  and  he  "  works  out 
his  salvation  with  fear  and  trembling,"  indeed,  but  with  con- 
fident hope  of  perseverance. 
H 


82  MEMOIR  OF 

The  unscriptural  use  of  the  term  condition  with  many  theo- 
logians— as  if  man  could  of  himself  perform  the  work  of  his 
salvatio?i — has  brought  it  into  disrepute.  Yet  in  Miss  Gra- 
ham's view  conditional  promises  ultimately  resolve  them- 
selves into  absolute  unconditional  love.  The  duties  of  Chris- 
tian obedience — the  Divinely  appointed  means  of  enjoying  the 
promises — do  not  depend  upon  any  thing  to  be  fulfilled  by  us. 
They  constitute  a  part  of  the  engagements  of  the  Evangelical 
covenant,  by  which  the  Lord  fulfils  the  demands  of  his  law 
by  the  Almighty  power  of  his  grace.  Miss  Graham  with 
many  excellent  men  would  altogether  abolish  the  use  of  the 
term,  at  least  as  applied  to  us.  But  it  has  been  allowed  by 
many  of  our  most  orthodox  divines,  whose  statements  cannot 
justly  be  accused  of  infringing  upon  the  freeness  of  the  Gos- 
pel. It  would  be  difficult  to  substitute  any  other  theological 
term,  that  would  express  the  sense  of  many  important  decla- 
rations of  Scripture  with  equal  precision  and  appropriateness. 
Let  it  be  understood  to  imply — not  what  is  meritorious,  but 
what  is  necessary  in  the  economy  of  the  Gospel — not  an  effi- 
cient cause,  but  an  indispensable  requisite.  Is  it  not  then 
needless  scrupulosity  to  exchange  a  convenient  term  of  expli- 
cation for  feeble  circumlocution  1  And  may  there  not  be  some 
danger,  lest  in  our  anxiety  to  preserve  the  freeness  of  Scrip- 
tural statement,  we  unconsciously  become  fettered  in  the 
bonds  of  human  systems'? 

Her  letter  upon  the  nature  and  degree  of  explicit  faith  neces- 
sary for  acceptance  with  God  is  highly  interesting. 

'The  question  you  propose  about  prayer,  does  not  appear 
to  me  to  admit  of  a  doubt.  Ought  there  not  to  be  in  every 
prayer  a  reference  to  the  intercession  of  Christ?  Will  the 
earnestness  altd  sincerity  of  a  prayer  avail  without  it1?  Doubt- 
less, my  dear  friend,  there  ought  to  be  this  reference:  nor 
can  a  believer  in  Jesus  imagine  a  prayer  without  it.  But  when 
an  unbeliever  first  begins  to  long  after  the  knowledge  of  God, 
the  intercession  of  Christ  may  be  a  part  of  that  knowledge, 
respecting  which  he  is  in  utter  darkness.  Shall  the  earnest 
and  sincere  petition  which  he  offers  under  such  circumstances 
be  disregarded "?  Is  not  the  intercession  of  Christ  going  on 
for  him  as  surely  as  if  he  knew  of  it  1  And  is  not  this  poor 
ignorant  prayer  the  first  fruits  of  this  intercession  1  And  will 
not  the  Father  accept  it  for  the  sake  of  his  beloved  Son,  though 
the  sinner  as  yet  knows  not  how  to  offer  it  in  his  name  1 


MARY  JANE  GRAHAM.  83 

Certain  I  am,  that  the  person  who  thus  begins  to  seek  after 
the  Lord  with  his  whole  heart,  will  ere  long  have  Jesus  re- 
vealed in  his  soul ;  and  then  he  will  seek  in  the  name  of  Jesus. 
The  most  signal  answer  I  ever  received  to  prayer,  was  at 
a  time  when  1  was  so  bewildered  in  the  labyrinth  of  infidelity, 
that  I  actually  should  have  feared  to  have  been  guilty  of  blas- 
phemy, had  1  prayed  in  the  name  of  Jesus.  In  sincerity  and 
earnestness  I  prayed  to  be  taught,  whether  Jesus  Christ  was 
an  impostor  or  not ;  and  for  the  sake  of  that  precious  Saviour, 
whom  I  thus  insultingly  doubted,  my  prayer  was  answered. 
But  our  experience  is  of  little  value,  unless  it  agrees  with 
Scripture.  I  think  the  Bible  is  very  clear  upon  this  head, 
and  therefore  I  venture  to  speak  so  confidently.  I  will  men- 
tion two  or  three  texts.  "  He  that  cometh  to  God  must 
believe  that  he  is,  and  that  he  is  a  rewarder  of  them  that 
diligently  seek  him."  Is  not  this  a  description  of  the  degree 
of  faith  and  knowledge,  which  is  necessary  before  a  person 
can  come  and  pray  to  God  in  an  acceptable  manner  f  And  is 
not  this  the  sum  of  it,  that  he  must  believe  that  there  is  a 
God,  and  that,  if  he  diligently  seeks  this  God,  he  shall  be 
rewarded  by  finding  the  object  of  his  search?  There  is  not 
a  word  about,  *  He  that  cometh  to  God  must  believe  and  pray 
through  the  intercession  of  Christ ;'  though  no  doubt  the  per- 
son who  believes  so  far  as  is  mentioned  in  the  text,  will  soon 
believe  God  in  Christ,  as  he  is  revealed  in  the  Gospel.  So 
then,  if  a  Pagan  or  Mahomedan  in  the  darkest  corner  of  the 
earth,  or  an  infidel  in  this  country,  were  to  begin  to  seek  God 
diligently,  from  the  mere  "  belief  that  he  is,  and  that  he  is  a 
rewarder  of  them  that  diligently  seek  him,"  upon  the  warrant 
of  this  text  I  should  have  no  doubt  of  his  acceptance.*   Again, 

*  This  text  may,  doubtless,  be  accommodated  for  intelligent  and 
warranted  encouragement  in  the  case  here  presented  to  us.  Yet  it 
may  be  questioned  whether  Miss  Graham's  exposition  includes  the 
whole  substance  of  the  Apostle's  mind.  The  faith  of  Cain  in  bring- 
ing his  offering  probably  admitted  the  naked  belief  of  the  existence 
of  God,  and  of  his  bounty  to  those  that  inquired  after  him.  The 
Apostle's  definition,  however,  stands  in  immediate  connexion  with 
the  faith  of  Abel  and  Enoch,  (ver.  4,  5.)  which  implied  access  to 
God,  and  communion  with  him  through  an  acceptable  medium. 
Indeed,  the  true  faith  in  God's  existence  seems  necessarily  to  sup- 
pose some  relation  to  him.  See  Gen.  xvii.  1.  Exod.  iii.  14.  The 
very  expectation  of  reward  to  sinners  deserving  condemnation,  must, 
in  a  righteous  government,  be  grounded  upon  some  apprehension, 


84  MEMOIR  OF 

"  If  any  man  will  (or  wishes  to)  do  the  will  of  God,  he  shall 
know  of  the  doctrine,  whether  it  be  of  God,  or  whether  I  speak 
of  myself."  Here  is  the  case  supposed  of  a  man,  who,  so 
far  from  praying-  in  the  name  of  Jesus,  is  not  yet  convinced, 
whether  his  doctrines  are  Divine,  or  whether  he  is  a  mere 
pretender,  u  speaking  of  himself '."  What  then  is  the  prepara- 
tion required  ]  He  wishes  to  do  the  will  of  God.  He  would 
gladly  worship  God  aright,  and  submit  to  his  will  in  all 
things.  Yet  he  cannot  pray  at  first  with  any  reference  to  the 
intercession  of  Jesus.  For  he  would  think  it  sinful  to  do  so, 
as  long  as  he  knows  not  "  whether  the  doctrine  be  of  God,  or 
whether  Jesus  Christ  spake  of  himself."  Yet  this  man — we 
have  the  word  of  Jesus  for  it — "shall  know  of  the  doctrine." 
Consider  also  the  free  and  generous  promise  of  Christ,  that 
"  our  heavenly  Father  will  give  the  Holy  Spirit  to  them  that 
ask  him."  Suppose  yourself  to  have  been  in  the  state  of 
mind  of  the  text  just  mentioned,  and  to  have  heard  this  gra- 
cious promise.  Would  you  have  thought  of  any  intercession, 
of  any  thing  beyond  asking  ?  And  you  would  probably  have 
asked ;  "  O  my  heavenly  Father,  give  me  thy  Spirit  to  teach 
me  whether  this  man  is  sent  by  thee,  or  whether  he  speaks 
of  himself."  Suppose  for  a  moment  (God  forbid  that  any 
one  should  suppose  it  in  reality!)  that,  after  having  offered 
this  prayer  sincerely,  earnestly,  perseveringly,  you  were  at 
last  suffered  to  perish  for  lack  of  knowledge ;  that  the  Holy 
Spirit  for  which  you  asked  was  not  given,  because  you  asked 
it  not  (and  how  could  you?)  in  the  name  of  Jesus,  the  pro- 
mise would  seem  to  carry  with  it  a  want  of  sincerity,  as  hav- 
ing a  condition  attached  to  it,  which  was  concealed  from  you, 
and  which  the  very  nature  of  your  petition  incapacitated  you 
from  performing,  until  further  knowledge  was  given.  1  be- 
lieve, that  when  Christ  said,  "Ask,  and  it  shall  be  given 
you,"  he  meant  what  he  said,  in  the  literal  sense  of  the  word. 
It  is  remarkable,  that  asking  in  the  name  of  Christ,  was  a 
doctrine  not  revealed  to  the  disciples,  till  shortly  before  his 
death,  though  they  must  often  have  prayed  before,  and  that 

however  obscure,  of  a  way  of  favourable  acceptance.  The  desire 
and  act  of  seeking  also  supposes  some  rule  to  direct  our  path  and 
warrant  our  hope ;  a  rule  founded  upon  some  new  relation  between 
God  and  his  creatures,  by  which  merited  judgment  is  averted,  and 
"mercy  rejoiceth  against  judgment." 


MARY  JANE  GRAHAM.  S5 

with  acceptance.  The  Lord's  prayer  also  contains  no  express 
reference  to  this  doctrine,  though  doubtless  every  Christian 
in  his  heart,  offers  it  in  the  one  name,  through  which  he  looks 
for  acceptance.  Let  us  take  the  text  above  mentioned,  to  an 
assembly  of  Indians.  Let  us  say  to  them,  '  You  know  not 
what  to  think  of  our  doctrine  concerning  Jesus.  You  would 
take  him  for  your  Lord  and  your  God,  if  you  were  sure  that 
all  we  say  about  him  is  true.  We  will  tell  you  how  to  find 
this  out.  There  is  a  promise  in  the  book,  out  of  which  we 
preach  to  you,  that  God  "  will  give  the  Holy  Spirit  to  them 
that  ask  him."  The  Holy  Spirit  is  given  to  teach  you  about 
Jesus.  If  you  will  ask  for  this  teaching,  you  shall  have  it ; 
and  then  you  shall  know  what  to  think  of  our  doctrine.'  They 
ask.  In  the  name  of  Jesus  they  cannot  ask.  For  the  very 
point  in  question,  the  very  thing  which  they  ask  God  to  teach 
them  is,  whether  the  name  of  Jesus  is  of  any  avail  or  not. 
They  are  impelled  to  ask  by  a  "  belief  that  there  is  a  God, 
and  that  he  is  a  re  warder  of  them  that  diligently  seek  him." 
Will  the  promise  be  made  good  to  them  or  not?  Or  will  this 
failing  to  pray  in  a  manner  in  which  they  do  not  believe 
(that  is,  to  act  contrary  to  the  reason  which  God  himself  has 
lighted  up  within  them)  annul  the  engagement  by  which  God 
has  bound  himself,  that  all  that  ask  should  have  ?  Oh !  no.* 
This  is  prayer;  and  it  is  praying  with  precisely  that  degree 
of  "  faith,  without  which  it  is  impossible  to  please  God." 
"  To  every  one  that  hath,  thus  much  shall  be  given,  and  he 
shall  have  abundance;"  he  shall  be  rich  in  faith.  And  this 
is  as  true  to  my  mind,  as  clear  as  any  of  the  promises  of  God 
can  be.  You  say, '  Must  faith  be  acting  at  the  time  V  I  think 
the  degree  of  faith  mentioned  in  Heb.  xi.  6,  must.  Yet  even 
this,  we  know,  may  be  a  trembling  faith,  such  as,  "  If  thou 
canst  do  any  thing,  Lord,  I  believe :  help  thou  mine  unbelief." 
But,  "  the  day  of  small  things,"  the  first  prayers  of  a  hitherto 
unbelieving  sinner  have  something  in  them  unspeakably  in- 
teresting. And  it  is  so  delightful  to  feel,  that  the  very  least 
of  the  "small  things"  comes  from  God,  and  implies  pardon 
and  heaven,  and  all  those  great  things  which  "  eye  hath  not 
seen,  nor  ear  heard,"  that  we  cannot  dwell  upon  them  with- 
out transport.  This  is  that  "  faith  which  is  as  a  grain  of 
mustard  seed."  Wrapped  within  its  minute,  dry,  and  un- 
sightly husk  is  the  embryo  of  the  future  tree,  which  shall 
expand  and  "  flourish  in  the  courts  of  our  God."  Oh  !  what  a 
h  2 


86  MEMOIR  OF 

God  of  wonders !  As  we  cannot  look  into  the  hearts  of  others, 
it  is  hard  to  know  when  the  prayer  is  earnest  and  sincere. 
But  if  we  could  discern  this,  we  might  look  at  such  a  prayer 
with  the  same  confident  assurance  that  showers  of  blessings 
would  follow  it,  as  Elijah  knew  that  there  would  be  "  abund- 
ance of  rain,"  though  there  was  nothing  to  be  seen  but  a  little 
cloud  like  a  man's  hand.' 

This  letter  involves  a  question  of  much  interest  and  no 
small  difficulty.  Miss  Graham's  sympathy  with  the  case 
supposed,  enabled  her  to  fix  a  conscious  grasp  upon  the  sub- 
ject, and  to  speak  directly  to  the  point  with  much  force  and 
clearness.  The  instance  of  the  penitent  Ninevites  ignorant 
of  the  medium  of  acceptance  might  have  been  added  to  her 
Scripture  illustrations  of  the  argument.  And  we  can  scarce- 
ly doubt  that  the  cry  to  a  Supreme  Being — '  Ens  entium,  mis- 
erere met* — "  seeking  the  Lord,  if  haply  they  might  feel  after 
him,  and  find  him" — may  have  proved  the  first  dawn  of  light 
and  love  to  some  awakened  conscience  in  a  benighted  world. 

No  other  way  to  God  than  by  Christ  is  here  supposed, 
though  an  unconscious  approach  through  him  is  admitted. 
For  ourselves,  however,  who  have  been  made  acquainted  with 
his  precious  name,  no  obligation  is  more  important,  no  privi- 
lege more  delightful,  thanrthe  constant  dependence  upon  it  in 
every  step  of  access  to  God.  It  covers  all  guilt,  defilement, 
ignorance,  and  infirmities.  It  assures  our  confidence  in  the 
presence  of  a  God  of  inflexible  justice  and  unspotted  holiness. 
Our  persons  and  services,  in  themselves  most  unsuited  to  his 
awful  majesty,  are  presented  through  this  medium  clothed 
with  divine  beauty,  and  commended  in  his  sight  as  "  a  sweet- 
smelling  savour."  A  clear  knowledge  of  the  person  of  Christ 
is  therefore  necessary  as  the  basis  of  Christian  confidence. 
The  exercise  of  this  confidence  will  be — not  to  apprehend  him 
separately  either  as  God  or  man,  but  to  make  his  entire  person 
the  object  of  our  trust.  This  intelligent  and  spiritual  worship 
is  as  superior  to  mere  external  service,  as  the  blood  of  the  Son 
of  God,  by  which  we  are  brought  into  the  capacity  for  it,  is 
to  the  vile  and  corruptible  things  of  earth. 

The  question  under  consideration  however  requires  a  wise 
mixture  of  decision  and  forbearance  to  determine  its  precise 
lhnits.  While  insisting  upon  the  importance  of  a  clear  ap- 
prehension of  Divine  Truth,  we  would  present  the  full  Scrip- 
tural encouragement  to  souls  emerging  out  of  darkness  with 


MARY  JANE  GRAHAM.  S7 

a  simple  desire  to  know  the  light;  seeking  the  truth,  yet 
knowing  not  where  to  find  it.  Let  them  wait  in  the  twilight 
for  the  dawning  day,  humbly,  prayerfully,  earnestly.  Sin- 
cerity in  the  diligent  and  persevering  habit  of  faith  will  not 
be  left  in  darkness.  On  the  other  hand  it  must  be  remem- 
bered, that  the  influence  of  the  Holy  Spirit,  needful  for  every 
act  of  faith  and  prayer,  stands  in  ordinary  conjunction  with 
revealed  truth.  Let  us  be  aware  therefore,  lest  by  broad 
statements  we  lose  sight  of  the  great  fundamentals  of  the 
Gospel,  and  forget  "that  there  is  none  other  name  than  Christ 
under  heaven  given  among  men,  whereby  we  must  be  saved," 
and  that  "life  eternal"  consists  in  the  knowledge  of  him. 
Let  us  also  carefully  connect  the  general  promises  of  the  early 
dispensation  of  the  Gospel,  with  the  more  full  and  clear  light 
subsequently  vouchsafed.  The  direction  to  which  Miss  Gra- 
ham refers — "  Ask,  seek,  and  knock" — must  ever  be  linked 
with  the  name  of  Christ.  His  name  is  our  only  warrant  to 
"  ask."  Himself  is  the  only  way  to  "  seek  :"  the  only  door 
at  which  we  can  "  knock"  with  any  well-grounded  hope  of 
acceptance.  In  the  neglect  of  this  theology,  we  should  at- 
tempt to  open  a  way  to  heaven  without  "  entering  in  by  the 
door."  We  should  admit  the  unscriptural  supposition  of 
pleasing  God  "without  faith."  We  should  endeavour  to 
maintain  our  complete  acceptance  with  God  without  the  con- 
tinued application  of  "the  blood  of  sprinkling."  'Take 
heed' — said  the  excellent  Dr.  Owen — '  lest,  while  we  en- 
deavour to  invent  new  ways  to  heaven  for  others,  by  so  do- 
ing, we  lose  the  true  way  ourselves.' 

Miss  Graham's  discussion  of  the  subject,  in  connexion  with 
the  experience  of  the  intelligent  Christian,  is  most  satisfac- 
tory and  edifying. 

1 1  think  I  now  quite  understand  you  about  prayer.  My 
reason  for  speaking  of  the  beginnings  only  of  prayer  was,  that 
I  thought  no  confirmed  Christian  could  possibly  pray  with- 
out a  reference  to  the  mediation  of  Christ  Jesus.  But  your 
observation,  that  we  may  pray  without  immediately  referring 
to  it,  or  even  thinking  directly  of  it,  is  very  just,  as  in  the  case 
you  mention  of  ejaculatory  prayer.  But  I  would  ask  you,  my 
dearest  friend,  is  it  not  an  understood  matter  between  us  and 
our  heavenly  Father,  that  we  are  to  have  all  things  in  the 
name  of  Jesus  1  Would  we,  if  we  could,  receive  even  the 
least  of  our  blessings  through  any  other  medium?     Is  it  not 


S8  MEMOIR  OF 

the  very  joy  of  our  hearts  to  have  every  thing,  and  do  every 
thing  through  Christ ;  to  helieve  that  the  Father  loves  us  for 
his  sake  ;  accepts  us  in  him;  hears  our  prayers,  not  because 
they  are  ours,  but  because  he  offers  them  for  us  1  And  is 
this  fixed,  settled,  deep-rooted  feeling  less,  when  in  ejacula- 
tory  prayer  there  is  no  immediate  reference  to  his  mediation, 
than  in  our  larger  devotions,  when  we  stop  to  make  out  our 
title  more  fully,  and  to  dwell  upon  it  more  largely  1  It  is 
delightful  and  profitable  to  do  this  ;  but  yet  I  think  the  in- 
tention of  our  hearts  is  the  same  in  both  cases.  If  you  were 
asked  after  one  of  these  short  prayers — '  How  do  you  expect 
or  wish  it  to  be  heard  V  would  you  not  reply — '  In  the  one 
name  of  my  Beloved?'  And  would  not  the  heaven  of  hea- 
vens seem  less  desirable  of  attainment,  if  by  any  possibility 
we  could  possess  it  in  our  own  name,  instead  of  the  security 
of  Jesus  having  entered  before  us  and  for  us  ]  I  hope  I  am 
not  wrong,  and  I  am  sure  I  would  not  object  to  repeating  as 
often  as  possible  to  ourselves  and  to  others  our  entire  reliance 
upon  his  name.  But  I  think,  that  when  his  mediation  has 
become  the  very  life  and  food  of  our  souls,  we  need  not  torment 
ourselves  with  the  fear,  that  such  or  such  a  prayer  will  not  be 
answered,  because  I  did  not  think  of  making  formal  mention 
of  the  ground  on  which  I  asked.  Let  me  rather  say — '  God 
knows  that  I  would  not,  if  I  might,  have  it  answered  in  any 
other  way.  He  knows  what  I  mean  and  constantly  desire  ; 
and,  if  through  infirmity  I  may  have  expressed  myself  amiss 
or  deficiently,  infinite  love  will  not  misunderstand  me.r  If 
you  think  I  have  taken  a  wrong  view,  tell  me,  my  dear  friend. 
But  I  am  confirmed  in  it  by  this  circumstance.  When  I  am 
in  a  truly  spiritual  state,  the  mediation  of  Christ  is  (as  it 
were)  so  worked  up  into  my  being,  that  I  am  often,  (except 
in  stated  prayers)  not  conscious  of  a  direct  reference  to  it  at 
one  time  more  than  at  another.  Yet  I  think  my  mind  never 
loses  the  idea.  It  is  perpetually  resting  upon  this  sure  an- 
chor of  hope.  But  when  I  am  in  a  cold  and  careless  state, 
(as  at  the  present  time)  I  lean  upon  it  with  an  unstable  faith. 
I  am  therefore  much  more  often  conscious  of  a  direct  reference 
to  it.  The  shortest  of  my  prayers  have  a  sort  of  formality 
about  them,  from  the  cold  repeated  reference  of  the  name  of  my 
Saviour.  I  do  not  know  whether  this  is  your  case.  I  had  rather 
have  the  thing  so  constantly  in  my  heart,  that  I  scarcely  stop 
explicitly  to  allude  to  it,  than  lose  the  consciousness  of  it  so 


MARY  JANE  GRAHAM.  89 

often,  (as  I  now  do)  that  I  am  obliged  to  remind  myself  of  it, 
in  order  to  plead  it  with  God.  But  I  think  that  in  all  sincere 
ejaculations  there  is  an  inward,  though  perhaps  almost  un- 
conscious, feeling  of  repose  and  delight  in  his  name,  through 
which  alone  we  desire  to  have  acceptance  with  the  Father. 
I  fear  I  have  not  expressed  my  meaning  intelligibly.  I  have 
sent,  as  you  desired,  my  thoughts  without  reserve ;  though  I 
know  too  little  of  the  spirit  and  power  of  prayer  to  qualify 
me  to  give  my  sentiments  on  so  important  a  subject.' 

The  following  letter  on  Prayer  to  the  Holy  Sjririt,  evinces 
much  thought  and  spirituality. 

'  I  feel  very  incompetent  to  give  you  any  opinion  on  the 
point  you  mention  about  the  Holy  Spirit.  Yet  I  have  no 
doubt  whatever  in  my  own  mind,  that  it  is  both  right  and  de- 
sirable to  pray  to  him  separately  and  distinctly.  I  should  be 
very  much  afraid,  that  the  contrary  opinion  would  gradually 
tend  to  undermine  our  faith  in  the  Personality  of  the  Holy 
Spirit ;  unless  indeed  it  is  meant  by  this,  that  we  are  to  pray 
to  the  Tri-une  God  only,  and  not  either  to  the  Father,  the 
Son,  or  the  Spirit,  considered  as  separate  Persons.  I  have 
no  doubt,  as  you  say,  that  when  we  pray  to  the  Father,  we 
do  worship  this  Trinity  in  Unity ;  and  perhaps  this  is  the 
most  proper  way  of  addressing  our  usual  petitions.  But  it 
appears  to  me,  that  separate  addresses  are  permitted,  if  not 
sanctioned  in  Scripture.  And  what  I  would  earnestly  con- 
tend for,  (but  that  I  fear  I  may  be  meddling  "  with  things  too 
high  for  me,")  is  this — If  the  Father  and  the  Son  may  be 
separately  addressed ;  then,  not  to  allow  of  a  separate  address 
to  the  Spirit,  is  to  rob  him  in  some  measure  of  his  equal 
glory,  and  to  do  away  with  his  Personality.  I  do  not  at  this 
moment  recollect  any  direct  instances  of  prayer  to  the  Holy 
Ghost  in  the  Bible,  though  I  think  that  there  are  many,  in 
which  he  would  appear  to  be  the  person  addressed.  But  if 
Prayer  comprehend  adoration  and  thanksgiving,  we  often  ad- 
dress him  separately  in  the  Liturgy,  when  we  say — '  Glory 
be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost,' — 
a  form  of  words,  in  which  we  imitate  the  Seraphim  before 
the  Throne,  who  cry — "  Holy,  holy,  holy,  is  the  Lord  of 
Hosts  :  the  whole  earth  is  full  of  his  glory."  The  same  sep- 
arate act  of  worship  is  surely  implied,  when  the  four  beasts, 
who  rest  not  day  and  night,  adore  the  Almighty,  saying— 
**  Holy,  holy,  holy,  Lord  God  Almighty,  which  was,  and  is, 


90  MEMOIR  OF 

and  is  to  come."  Jesus  commanded  to  "  baptize  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  Here 
again  a  separate  act  of  worship  seems  to  be  implied.  By- 
baptizing  in  the  name  of  each  Person  of  the  Holy  Trinity, 
distinctly  and  separately  repeated,  I  cannot  hut  understand, 
that  we  separately  invoke  each  of  them  to  perform  their  cove- 
nanted part  in  the  redemption  of  the  baptized  person.  But  I 
think,  that  it  may  at  once  decide  the  question,  that  we  are 
said  to  be  "the  temple  of  the  Holy  Ghost;'1  and  why  he 
should  come  and  dwell  in  this  temple,  except  to  receive  our 
acts  of  worship,  I  do  not  see.  Besides,  all  his  offices  invite 
us  to  pray  to  him.  He  is  our  Comforter;  and  this  warrants 
us  to  ask  him  for  comfort.  It  is  his  work  to  "  shed  abroad 
the  love  of  God  in  our  hearts  ;"  to  cause  us  to  "  abound  in 
hope;"  and  to  "take  of  Christ's  and  show  to  us."  But 
surely  "  for  all  these  things  he  will  be  inquired  of  by  us,  to 
do  them  for  us."  I  had  almost  forgotten  to  mention  that 
beautiful  prayer,  Numb.  vi.  24 — 26,  which  I  have  always 
considered  as  a  separate  invocation  of  the  Persons  of  the  Sa- 
cred Trinity.  May  "the  fellowship  of  the  Holy  Ghost"  be 
with  us  ;  and  may  he  fulfil  his  sacred  office  in  teaching  us 
what  to  pray  for,  and  how  to  pray." 

This  question  has  exercised  the  minds  of  many  sincere 
Christians.  Perhaps  an  endeavour  to  present  it  in  its  full 
Scriptural  light  will  not  be  unacceptable.  The  exclusive  claim 
of  the  only  true  God  to  the  worship  of  his  creatures  is  one  of 
the  first  principles  of  right  reason  and  of  religion.  Upon  this 
eternal  and  unchangeable  ground  our  Lord  denied  to  Satan 
the  worship  which  he  demanded  of  him.  We  may  remark 
therefore  upon  the  general  subject,  that  the  proofs  of  the  Per- 
sonality and  Deity  of  the  Holy  Spirit  are  so  decisive  (though 
obviously  this  is  not  the  place  for  their  production,)  that  only 
scrupulosity  of  mind  and  judgment  could  refrain  the  honour 
of  Divine  worship  on  account  of  the  withholding  of  a  more 
explicit  revelation.  The  Divine  nature — not  the  distinct.  Per- 
sonality— is  the  proper  and  necessary  ground  of  worship. 
Each  person  therefore  in  the  Sacred  Trinity  possesses  equal 
and  unalienable  claims — not  as  a  person  but  as  God — to  the 
trust,  love,  subjection,  invocation,  and  every  form  and  act  of 
worship  from  the  creatures  of  God.  The  Holy  Spirit,  there- 
fore, « with  the  Father  and  the  Son,  together  is  worshipped 
and  glorified.' 


MARY  JANE  GRAHAM.  91 

As  to  the  detail  of  the  question,  the  worship  of  heaven  as 
Miss  Graham  observes,  appears  to  be  given  to  him.  At  least 
he  is  never  mentioned  among  the  universal  chorus  of  wor- 
shippers ;  which  {considering  his  Personality)  is  some  nega- 
tive testimony  on  this  point.  He  is  represented  as  "  pro- 
ceeding out  of  the  throne,"  being  not  only  "before,"  but  "  in 
the  midst  of  the  throne ;"  his  "  seven  eyes"  marking  his 
omniscience  :  his  sevenfold  influence,  his  Divine  perfections. 
The  thrice-repeated  invocation  of  the  heavenly  host,  while  it 
proves  his  distinct  Personality  in  the  undivided  Trinity,  evi- 
dently includes  his  worship.  "The  Lord  sitting  upon  his 
throne"  and  worshipped  with  most  solemn  and  impressive 
adoration,  sent  by  his  own  authority,  and  spake  by  his  own 
mouth,  that  commission  to  the  Prophet,  which  an  apostle  de- 
clares to  have  been  delivered  to  him  by  the  Holy  Ghost. 

The  ivorship  of  the  earth  commences  at  the  visible  entrance 
into  the  church  of  God.  The  very  first  act  of  Christian  wor- 
ship in  the  administration,  of  baptism  is  not  only,  as  Miss 
Graham  observes,  a  separate  invocation  of  the  Holy  Spirit, 
but  also  a  dedication  of  the  baptized  person  to  his  service. 
For  as  the  administration  of  this  seal  of  the  covenant  in  the 
name  of  the  Holy  Ghost  is  a  direct  acknowledgment  of  this 
Divine  Person  as  conjointly  with  the  Father  and  the  Son,  our 
covenant  God  ;  so  it  necessarily  implies  also  the  reciprocal 
obligations  of  faith,  obedience,  and  worship.  "  The  commu- 
nion" or  "  fellowship  of  the  Spirit"  (one  of  the  most  enli- 
vening privileges  of  the  Gospel)  must  also,  like  the  "  fellow- 
ship with  the  Father  and  the  Son,"  be  maintained  by  prayer 
in  the  large  acceptation  of  the  term.  For  how  else,  but  in 
worship,  can  a  creature  hold  communion  with  his  God.  This 
worship  St.  John  scrupled  not  to  give  to  the  Holy  Spirit  in 
supplicating  from  him,  conjointly  with  the  Father  and  the 
Son,  a  large  supply  of  spiritual  blessings  upon  the  Church  of 
God. 

In  Christian  experience,  the  offices  of  the  Holy  Spirit — as 
Miss  Graham  remarks — when  connected  with  his  Divine  Person- 
ality, naturally  imply  supplication.  In  reference  to  one  of 
these  offices,  Scripture  parallelism,  together  with  the  marked 
distinction  of  the  Sacred  Persons,  exhibits  St.  Paul  probably 
on  more  than  one  occasion  invoking  the  Holy  Spirit  as  the 
4  God  that  heareth  prayer."     Nor  indeed  can  we  conceive  of 


92  MEMOIR  OP 

his  presence  in  us  as  his  temple,  without  all  the  devotional 
exercises  of  reverence  and  praise  for  his  condescending  love* 
^  The  part  which  the  Holy  Spirit  maintains  in  the  administra" 
Hon  of  the  church,  shows  that  his  claim  to  immediate  worship 
was  fully  acknowledged.  It  was  after  a  day  of  public  and 
special  supplication,  that  he  directed  by  his  own  authority  the 
consecration  of  ministers  to  his  immediate  service.  To  whom 
then,  may  we  ask,  had  the  prayers  of  the  church  been  spe- 
cially addressed,  but  to  Himself,  who  was  manifestly  the  ob- 
ject, as  well  as  the  author  of  their  consecration  1  And  to 
whom  did  the  worship  resulting  from  this  consecration  be- 
long, but  to  Him,  who  was  the  direct  source  and  fountain  of 
it !  We  need  again  only  advert  to  his  acknowledged  power 
in  the  ordination  of  the  ministers  of  the  church,  and  to  the 
exercise  of  his  sovereignty  in  the  appointment  and  restraint  of 
their  several  spheres  of  labour,  and  in  the  distribution  of  His 
gifts,  as  a  clear  and  scriptural  warrant  for  the  direct  mode  of 
address  to  Him  employed  in  the  Consecration  services  of  our 
church. 

The  Christian  investigator  of  the  early  Ecclesiastical  Rec- 
ords will  observe  with  delight  this  Divine  worship  fully  per- 
vading the  rituals  of  the  Primitive  churches.*  Our  own 
church,  closely  following  her  sacred  exemplar,  has  not  con- 
fined this  adoration  of  the  Holy  Spirit  to  her  more  exclusive 
Ministerial  services.  How  often  has  the  introduction  of  it 
into  her  Litany  elevated  the  faith,  and  refreshed  the  spirits  of 
her  sincere  worshippers  !  The  frequent  repetition  of  the  dox- 
ology  in  her  Liturgical  exercises,  is  in  the  true  spirit  of  the 
heavenly  worship  ;  and  it  may  be  a  matter  of  just  surprise, 
that  any  one  of  those  who  have  constantly  and  joyfully  united  in 
this  public  ascription  of  praise  to  the  blessed  Spirit,  should  be 
exercised  with  scruples  as  to  the  Scriptural  ground  of  the  pri- 
vate duty  and  privilege  of  prayer  to  the  same  Divine  person. 

Miss  Graham  considered,  and  with  some  justice,  that  many 
Christians  are  defective  in  rendering  due  and  equal  honour  to 
the  Holy  Spirit.  Her  own  views  of  his  personality  were  re- 
markably clear.     '  I  feel' — said  she  on  one  occasion — ' "  the 

*  Hurrion's  valuable  sermons  on  the  Divinity  of  the  Holy  Spirit, 
and  Drs.  Berriman's  and  Waterland's  Sermons  on  the  Trinitarian 
Controversy,  give  a  condensed  and  satisfactory  body  of  evidence  on 
this  subject. 


MARY  JANE  GRAHAM.  93 

love  of  the  Spirit"  as  distinct  from  the  manifestation  of  the  love 
of  Christ  to  my  soul.  Is  this  wrong  V  Then  she  added — 'I 
think  I  can  account  for  the  feeling- ;  as  I  have  made  it  a  mat- 
ter of  special  prayer,  that  I  might  have  clearer  views  of  the 
Holy  Spirit.'  She  was  accustomed  (as  we  have  already  seen) 
to  address  Him  in  direct  and  probably  frequent  supplication. 
The  Spiritual  life  indeed  of  the  Christian  is  much  employed 
in  his  reverential  service.  As  "  the  sin  against  the  Holy 
Ghost"  (whatever  that  might  be)  included  a  wilful  rejection 
of  his  faith,  honour,  and  worship  ;  so  does  every  sin  of 
"grieving"  our  Divine  Comforter,  and  "resisting"  his  holy 
influence,  partake,  according  to  its  measure,  of  the  same  char* 
acter.  The  antecedent  obligation  is  therefore  sufficiently  ob- 
vious. The  Being  against  whom  sin  is  committed,  must  be 
the  worthy  object  of  religious  honour  and  service.  All  the 
exercises  therefore  of  contrition  and  self-abasement  on  account 
of  sin,  are  our  humiliating  but  ready  acknowledgments  of  the 
claim  of  the  Holy  Spirit  to  our  dutiful  obedience  and  worship. 
A  full,  distinct,  and  frequent  confession,  however,  of  our 
equal  dependence  upon  his  power  and  love  is  a  primary  obli- 
gation, and  will  result  in  a  large  supply  of  his  heavenly  grace, 
strength,  and  consolation. 

Should  some  of  the  minor  particles  of  illustration  be  thought 
to  possess  little  or  no  positive  weight,  they  may  yet  derive 
force  and  clearness  from  their  connexion  with  more  decisive 
grounds  of  evidence.  From  the  main  points,  however,  and 
from  the  whole  view  of  the  question,  sufficient  warrant  may 
be  deduced  to  satisfy  perplexed  and  unsettled  inquirers,  and 
to  quicken  even  the  most  intelligent  servant  of  God  to  a  more 
habitual  acknowledgment  of  his  duty,  and  enjoyment  of  his 
privilege  in  communion  with  the  Holy  Ghost.  If  a  more  ex- 
plicit testimony  still  be  demanded,  we  must  recur  to  first 
principles, never  more  valuable  than  on  these  subjects.  "It 
is  written"  What  is  written  is  sufficient.  What  is  with- 
held is  best  withheld.  Man  would  be  "  wise  above  what  is 
written."  Had  more  been  revealed,  more  would  still  have 
been  desired  ;  and  the  appetite  for  what  is  beyond  human  re- 
search would  have  been  more  excited,  not  only  without  prac- 
tical benefit,  but  to  the  great  detriment  of  Scriptural  knowledge. 
Enough  is  given  both  in  substance  and  clearness  to  direct  and 
encourage  our  supplications  to  the  Divine  Spirit  for  a  full  sup- 
ply of  his  heavenly  influence.     But  in  this  and  every  other 


94  MEMOIR  OF 

approach  to  the  doctrine  of  the  Trinity,  many  questions  must 
arise,  and  must  remain  unanswered.  All  that  belongs  to  the 
inner  sanctuary  of  the  essence  of  the  ever-blessed  Tri-une 
God,  is  equally  above  conception  and  expression.  The  Scrip- 
tures inform  us  of  his  nature,  but  they  do  not  reason  about  it. 
A  divinely-guarded  and  sacred  veil  covers  him  from  our 
view.  And  much  thought  upon  this  deep  subject  of  Deity — 
irrespective  of,  and  beyond,  the  sacred  boundaries-~eh\ier  in- 
volves us  in  the  labyrinth  of  metaphysics,  or  sinks  us  into 
the  gross,  low,  and  familiar  views  of  an  opposite  school. 
Our  inquiries  into  this  subject  must  be  conducted  with  the 
deepest  caution  and  the  most  profound  humility.  All  that 
belongs  to  God's  own  revelation  of  himself,  must  be  received 
with  unfeigned  submission  and  contentment.  To  seek  for 
"  access  through  Christ  by  the  Spirit  unto  the  Father,"  is  the 
rubric  for  Christian  worship  :  and  in  a  strict  attention  to  this 
Scriptural  directory,  every  act,  thought,  and  desire  of  prayer 
will  become  a  means  of  communion  with  each  of  the  Sacred 
Persons  in  the  Divine  essence,  "  without  difference  or  in- 
equality." At  the  same  time,  as  our  minds  are  drawn  to  a 
separate  contemplation  of  them  (especially  as  seeking  those 
blessings  which  belong  to  their  respective  offices  in  the  econo- 
my of  grace)  an  immediate  address  to  either  of  them  is  fully 
warranted ;  always  however  remembering  that,  whichever 
person  be  the  object  of  worship,  the  mediation  of  Christ  is  the 
only  way  of  access,  the  only  plea  for  acceptance. 

Adverting  now  to  topics  of  more  general  interest,  we  trans- 
cribe from  Miss  Graham's  manuscript,  a  few  remarks  upon 
the  subject  of  Infidelity  as  a  fearful  characteristic  of  the  present 
day.  They  will  be  found  to  possess  the  usual  marks  of  her 
sound,  reflecting,  Christian  mind.  Speaking  of  the  import- 
ance of  mathematical  study  as  furnishing  armour  and  discip- 
line suitable  to  the  present  crisis,  she  remarks — 

'  Intelligent  Christians  are  especially  called  upon  to  set 
themselves  in  strong  array  against  the  gathering  forces  of  in- 
fidelity. This  last  enemy  of  Christianity  is  filling  up  his 
ranks  from  all  classes  of  the  community.  The  active  dili- 
gence of  his  malignity  naturally  reminds  us  of  the  prediction 
— "  The  devil  is  come  down  to  you,  having  great  wrath,  be- 
cause he  knoweth  that  he  hath  but  a  short  time."  ' 

The  deceitful  and  superficial  character  of  the  arguments 
employed  by  the  great  adversary  is  well  exposed.     '  They 


MARY  JANE  GRAHAM. 


95 


generally  consist,'  she  observes,  *  of  a  confused  mass  of  ob- 
jections, apparently  formidable  from  their  very  indistinctness. 
Like  objects  seen  through  a  fog,  the  superficial  observer  sup- 
poses them  to  be  larger  than  they  really  are.  But  let  as  dis- 
entangle the  artful  confusion  of  words  and  ideas.  Let  us  set 
apart  "each  argument  for  separate  and  minute  scrutiny.  Let 
us  analyze  the  boasted  reasonings  of  the  infidel  philosophy. 
We  shall  find  that  they  may  be  classed  under  two  heads- 
Assertions  which  are  true,  but  no  way  to  the  purpose  ;  and 
assertions  which  are  to  the  purpose,  but  they  are  not  true. 
These  form  the  materials  of  every  plausible  argument  against 
Christianity.  By  this  mixture  of  untrue  and  irrelevant  mat- 
ter with  that  which  is  true  and  pertinent,  the  understandings 
of  the  self-conceited  and  unwary  are  subverted.  Strictly  speak- 
ing, no  assertion  can  be  to  the  purpose  which  is  not  true. 
But  it  may  be  of  such  apparently  pertinent  application,  as  to 
lead  us  to  examine  less  closely  into  its  truth.  On  the  other 
hand,  if  it  be  undeniably  true,  we  sometimes  forget  to  inquire 
(especially  when  many  arguments  of  this  kind  are  artfully  in- 
terwoven together)  whether  it  has  any  connexion  with  the 
subject  in  hand.' 

In  reference  to  the  efforts  necessary  to  resist  this  mighty 
spirit,  she  justly  inculcates  the  importance  of  a  well-furnished 
and  well-disciplined  mind,  enabling  us  to  meet  the  infidel 
upon  his  own  ground  of  reason,  and  to  fight  him  with  his  own 
sword. 

'  Whenever,'  she  observes,  '  "  the  enemy  thus  comes  in 
like  a  flood,  the  Spirit  of  the  Lord  will  lift  up  a  standard 
against  him."  He,  who  in  his  purpose  of  inscrutable  wis- 
dom suffers  these  "  scoffers  to  come  in  the  last  age,  "  will  not 
fail  to  raise  up  men  in  his  Church  well-fitted  to  resist  them. 
These  champions  of  the  cross  must  be  men  "  strong  in  the 
faith,"  and  "  filled  with  the  Holy  Ghost."  But,  judging  from 
the  instruments  which  the  Lord  has  employed  in  times  past 
for  his  Church,  we  are  led  to  expect  that  they  will  be  learned 
in  all  the  wisdom  of  their  enemies— in  earthly  as  well  as 
heavenly  wisdom.  To  oppose  the  subtleties  of  Arians,  an 
acute  and  powerful  reasoner  was  raised  up  in  the  person  of 
Athanasius.  A  wise  and  learned  Augustine  was  provided  to 
quell  the  dreadful  heresy  of  Pelagius.  Luther,  Calvin,  Me- 
lancthon,  and  almost  all  the  eminent  Reformers,  were  men  of 
profound  erudition,   and   strong  powers   of  argumentation. 


96  MEMOIR  OF 

"  God  hath  chosen  the  foolish  things  of  the  world  to  confound 
the  wise  ;"  and  he  could,  now,  and  perhaps  may,  see  fit  to 
correct  the  progress  of  infidelity  by  means  of  "  unlearned 
men."  Yet  when  we  look  back  upon  the  instruments  which 
he  has  heretofore  raised  up,  and  consider  the  many  advanta- 
ges of  hum#n  learning  which  he  has  placed  within  our  reach, 
it  seems  evidently  our  duty  to  use  those  means  to  the  utmost; 
at  least  until  the  Lord  shall  give  us  some  clear  indication  of 
a  more  excellent  and  acceptable  way.  "  Out  of  the  mouths 
of  babes  and  sucklings  our  God  ordaineth  strength."  Let  us 
then  seek  to  obtain  the  spirit  and  temper  of  a  little  child.  But 
let  us  never  forget,  that,  while  "  in  malice  we  are  children,"  it 
behoves  us  "  in  understanding  to  be  men."  ' 

She  thus  happily  brings  a  Scriptural  illustration  to  bear 
upon  her  subject. 

'  David  with  a  sling  and  a  stone  fought  Goliath  and  con- 
quered. This  time  he  wanted  no  other  weapon,  for  God  had 
appointed  him  no  other.  But  when  on  a  future  occasion  he 
was  sore  pressed  by  his  enemies,  he  went  into  the  temple  of 
the  Lord,  and  demanded  the  sword  of  that  same  Goliath. 
"There  is  none,"  said  he,  "like  that;  give  it  me."  Why 
should  he  choose  a  weapon,  which  he  had  seen  fall  powerless 
from  the  hand  of  the  uncircumcised  Philistine  T  Because  he 
knew  that  in  the  grasp  of  the  circumcised  David  it  would  do 
goodly  service.  The  hand,  not  the  weapon,  had  been  in  fault. 
Thus  may  we,  if  called  by  the  leadings  of  Providence,  avail 
ourselves  of  human  means,  and  meet  our  adversaries  hand  to 
hand,  with  their  own  weapons.  Only  let  us  use  David's  cau- 
tion. Let  us  not  take  the  sword  of  the  Philistine,  till  it  has 
been  consecrated  in  the  temple  of  the  Lord.' 

The  present  face  of  the  times  in  the  judgment  of  all  intel- 
ligent observers  seems  strongly  to  mark  an  impending  crisis, 
as  if  the  "  Israel"  of  God*'  and  the  Philistines  were  putting 
the  battle  in  array,  army  against  army."  We  know  on  which 
side  the  victory  is  secured.  Yet  the  conflict  will  doubtless 
be  severe.  Let  the  servants  of  God  gird  themselves  for  "  the 
good  fight  of  faith,"  with  the  whole  armour  of  God.  This  is 
no  time  for  slumber  or  inaction.  A  religion  taken  upon  trust," 
"  received  by  tradition  from  our  fathers,"  provides  no  re- 
source in  the  hour  of  trial.  A  "  faith  standing  not  upon  the 
wisdom  of  man,  but  upon  the  power  of  God" — will  be  a  de- 
fence, a  stay,  a  ground  of  unfailing  hope  and  consolation. 


MARY  JANE  GRAHAM.  Q7 

Bat  on  this  subject  we  will  give  Miss  Graham's  own  words 
in  a  letter  to  her  cousin  without  date.  It  will  be  found  to  be 
a  refreshing  specimen  of  her  mode  of  treating  subjects  which 
have  lately  been  found  so  fruitful  in  speculation,  in  a  practi- 
cal and  edifying  application. 

April,  1827. 
*  Amongst  the  reflections  which  I  have"  made  upon  the 
Millennium,  there  are  two  which  occupy  my  mind  very  much. 
I  thought  of  them  the  whole  of  one  day ;  one  was  founded 
upon  this  text — "  And  some  of  them  of  understanding  shall 
fall,  to  try  them,  and  to  purge,  and  to  make  them  white,  even 
to  the  time  of  the  end,  because  it  is  yet  a  time  appointed." 
Does  not  one  shudder  with  horror  in  anticipating  the  fulfil- 
ment of  this  prophecy  1  Who  can  need  purifying  more  than 
we  do  1  Who  can  say  that  these  words  are  not  addressed  to 
us  1  How  dreadful  to  fall  in  that  time  when  the  Saviour  is 
about  to  appear  !  to  fall  in  the  very  moment  when  our  song 
of  triumph  should  begin  !  to  fall  in  the  very  midst  of  enemies, 
of  persecutions,  of  infidelities,  in  that  time  when  "the  devil 
will  have  great  wrath,  because  he  knoweth  that  he  will  have 
but  a  short  time"  to  trouble  the  faithful.  But  I  think  that 
perhaps  God  has  inspired  me  with  this  fear,  that  1  may  pray 
against  so  fatal  an  event ;  and  this  is  my  reason  for  communi- 
cating it  to  you.  When  I  was  almost  overwhelmed  with  this 
reflection,  these  sweet  words  came  to  my  heart,  and  made  me 
think  of  you, — "  Two  are  better  than  one."  Since  in  this  in- 
stance the  Scriptures  and  our  hearts  agree,  I  beseech  you  not 
to  separate  yourself  from  me.  Let  us  love  each  other  always, 
and  pray  for  each  other,  that  we  may  not  fall.  But  if  unhap- 
pily one  of  us  should  fall,  may  the  other  be  ready  to  raise  her 
up  again.  If  I  should  fall  either  into  the  love  of  the  world, 
or  into  infidelity,  or  into  any  other  sin,  do  not  give  me  up. 
Do  not  think  I  am  a  hypocrite.  Think  that  it  is  to  "purify 
and  to  try  me ;"  and  pray,  that  if  you  fall,  I  may  act  in  the 
same  way  towards  you.  But  in  the  midst  of  the  thoughts 
which  these  sad  ideas  gave  me,  these  words  came  for  my  en- 
couragement,— "  They  that  are  with  the  Lamb  are  called,  and 
chosen,  and  faithful."  You  know  how  precious  these  words 
have  been  to  me.  But  I  now  saw  them  in  a  new  point  of 
view.  They  appeared  to  me  a  plain  promise  introduced  ex- 
actly at  that  time  to  console  the  saints  under  their  difficulties, 
i  2 


98  MEMOIR  OF 

by  assuring  them  that  they  will  be  a  little  troop,  "  called, 
chosen,  and  faithful,"  against  whom  no  enemies  will  be  able 
to  prevail  :  that  they  will  have  a  degree  of  faith  proportioned 
to  their  sufferings  and  necessities.  In  short,  in  describing  the 
character  of  this  elect  band,  I  wish  to  believe,  that  it  des- 
cribes what  we  shall  be  found,  if  we  arrive  at  that  period.  If 
already  we  are  "  called  and  chosen,"  shall  we  not  then  be 
"  faithful  V1  Let  us  plead  this  promise.  It  speaks  to  me  like 
a  voice  from  heaven.  It  answers  every  fear,  every  uncer- 
tainty. Would  God  choose  and  call  soldiers  who  would  be 
unfaithful  to  him  1  Will  not  our  Captain  teach  us  to  follow 
him  whenever  he  will  have  us  to  go  1  When  I  say  to  my- 
self, 'Poor  and  feeble  creature,  what  will  you  do  in  that  time 
of  distress  and  temptation  1  Faith,  which  cannot  resist  a  sin- 
gle vain  thought,  how  will  you  resist  the  united  efforts  of  the 
world,  the  devil,  and  a  wicked  heart  V  Then  I  answer,  '  Yes  ; 
but  has  not  God  said,  that  the  saints  in  that  day  shall  be 
"  faithful  and  chosen"  by  Himself,  who  cannot  choose  amiss'? 
Rest  upon  his  word;  if  he  sees  that  you  are  not  fit  to  fight  in 
the  battle  of  that  great  day,  He  will  not  call  you  to  it ;  and 
if  he  call  you  to  it,  it  is  his  part  to  give  you  the  fidelity  which 
will  be  so  necessary.'  «- 

Miss  Graham's  remarks  on  the  subject  of  Prophecy  will  be 
interesting,  and  furnish  occasion  for  some  observations  suited 
to  the  present  time.  Having  insisted  upon  the  importance  of 
mathematical  study  in  reference  to  the  progress  of  infidelity, 
she  applies  the  same  train  of  reasoning  to  the  excitement  to 
the  study  of  Prophecy,  which  she  justly  remarks  to  be  one  of 
the  prominent  characteristics  of  our  day. 

1  There  is  yet  another  subject,'  she  observes,  which,  though 
at  present  but  partially  considered,  bids  fair,  ere  long,  to  en- 
gross the  attention  of  the  Christian  world.  I  allude  to  the 
study  of  prophecy.  "  Seek  ye  out  of  the  book  of  the  Lord, 
and  read,"  is  the  Divine  command;  "no  one  of  these  shall 
fail,  none  shall  want  her  mate."  I  am  particularly  led  to  ad- 
vert to  it  in  this  place,  because  I  have  heard  with  inexpressi- 
ble pleasure,  that  these  inquiries  have  already  been  useful  in 
thinning  the  ranks  of  infidelity.  The  inducements  of  this 
study  are  indeed  greater  than  in  any  former  age  of  the  church. 
The  coincidence  between  prophecy  and  its  fulfilment  is  in 
these  latter  days  grandly  conspicuous.  It  is  such,  that  "he 
who  runs  may  read."  The  winding  up  of  the  whole  seems  to 


MARY  JANE  GRAHAM.  99 

be  near  at  hand.  The  last  prophecy  must  ere  long,  find  "  her 
mate,"  in  the  last  event  of  humanity.  Prediction  is  almost 
swallowed  up  in  accomplishment.  Happy  are  those,  who 
with  reason  enlightened  by  a  ray  of  divine  intelligence,  can 
trace  the  wonderful  coincidence  which  subsists  between  what 
God  has  foretold,  and  what  he  has  done;  whose  thoughts 
stretch  forward  in  awful,  yet  fearless  anticipation  of  what 
God  is  about  to  do  ! 

'  But  to  attempt  any  discussion  of  the  views  that  are  held 
upon  this  subject,  would  be  foreign  to  the  purpose  of  this 
little  treatise.  If  we  would  enter  fully  into  the  prophetic  writ- 
ings, we  must,  like  Daniel,  "  set  our  faces  unto  the  Lord  God, 
to  seek  by  prayer  and  supplication."  My  object  is  to  hint  to 
the  youthful  student,  who  may  probably  be  hereafter  engaged 
in  this  most  interesting  contemplation,  the  extreme  import- 
ance of  having  his  imagination  under  the  strictest  discipline 
of  reason.  If  ever  the  "  spirit  of  a  sound  mind"  was  neces- 
sary, it  is  so  in  the  investigation  of  the  future  prophecies.  A 
more  than  mathematical  accuracy  of  definition,  of  statement, 
and  of  argument,  should  be  carried  into  all  that  is  said  or  writ- 
ten upon  this  subject.  When  I  consider  the  extraordinary 
spirit  of  inquiry  that  is  now  beginning  to  spread ;  when  I 
think  I  perceive  that  these  inquiries  are  not  only  justified  by 
Scripture,  but  are  themselves  a  part  of  prophetic  fulfilment ; 
and  when  I  joyfully  anticipate  that  "  many  shall  run  to  and 
fro"  on  this  subject,  "  and  knowledge  shall  be"  wonderfully 
"  increased  ;"  it  is  at  such  times  that  I  most  deeply  feel  the 
importance  of  intreating  the  young  Christian  diligently  to 
cultivate,  in  a  spirit  of  prayer  and  faith,  all  those  parts  of 
education,  which  especially  tend  to  impart  soundness,  pene- 
trativeness,  and  energy  to  his  reasoning  powers.' 

Whatever  may  be  thought  of  the  somewhat  novel  connec- 
tion of  prophecy  with  mathematical  study,  it  would  have  been 
well  for  some  of  our  modern  interpreters  to  have  disciplined 
their  minds  to  the  principles  of  this  more  severe  science. 
Much  crude  and  dogmatical  statement  would  have  been  re- 
strained, many  painful  absurdities  would  have  been  excluded, 
and  much  perplexity  spared  to  the  path  of  the  sincere,  but 
unfurnished  inquirer.  The  prophetic  study  is  indeed,  as  Miss 
Graham  observes,  one  of  the  characteristics  of  our  day.  The 
chnrch  is  awakened  to  the  full  and  dutiful  acknowledgment 
of  her  Lord's  command ;    "  Search  the  Scriptures."     Indeed, 


100  MEMOIR  OF 

apart  from  the  authority  of  this  express  command,  the  univer- 
sal "  spirit  of  prophecy,"  as  "  the  testimony  of  Jesus,"  while 
it  furnishes  the  true  key  of  interpretation,  gives  it  an  impera- 
tive claim  upon  our  attention  and  regard.  The  succession  of 
events  most  deeply  interesting  and  solemnly  instructive  passing 
before  us  through  the  medium  of  the  daily  press,  also  strong- 
ly marks  our  immediate  and  personal  concern  in  this  Scriptu-" 
ral  research. 

Many  Christians  are  unduly  repelled  by  the  difficulties  and 
uncertainty  which  confessedly  belong  to  the  subject.  But 
"  the  prophets,"  though  they  could  not  understand,  felt  it 
their  duty  and  privilege  to  "  search."  "  We  have  also  the 
more  sure  word  of  prophecy,"  with  the  injunction  that  "  we 
do  well  that  we  take  heed  to  it,"  and  with  a  special  and  most 
encouraging  promise  to  stimulate  our  investigation. 

The  precise  extent  of  the  claim  of  this  study  must  however 
be  variously  estimated.  In  all  cases,  indeed,  the  considera- 
tion of  fulfilled  prophecy  is  a  component  of  Christian  evidence 
to  our  own  minds,  and  will  furnish  the  "  answer,  that  we 
should  be  ready  always  to  give  to  every  man  that  asketh  us  a 
reason  of  the  hope  that  is  in  us,  with  meekness  and  fear." 
The  study  of  unfulfilled  prophecy  ;  if  it  be  a  general  duty,  is 
not  in  all  cases  the  immediate  duty.  It  must  be  subordinated 
to  the  primary  concern  of  a  personal  interest  in  the  Gospel. 
To  a  mind  awakened  to  serious  inquiry  on  its  own  state,  yet 
but  slightly  tinctured  with  conviction,  and  imperfectly  direct- 
ed to  the  Saviour,  the  presentment  of  the  claims  of  unfulfilled 
prophecy  for  consideration  is  a  most  mischievous  evil.  The 
soul  is  diverted  from  the  main  object  of  contemplation  and 
pursuit.  A  speculative  taste  is  gratified  in  the  place  of  the  prac- 
tical influence  of  the  truths  of  the  Gospel.  This  "  ignorance 
of  Satan's  devices"  enables  him  to  get  advantage,  if  not  to  the 
ruin  of  the  soul,  yet  to  the  "  corruption  of  the  mind  from  the 
simplicity  that  is  in  Christ."  And  indeed  under  all  circum- 
stances, attention  to  prophecy  must  be  regulated,  in  some  de- 
gree at  least,  by  the  leisure,  opportunities,  and  advantages 
severally  belonging  to  us ;  not  failing  to  pay  due  regard  to 
Scriptural  proportion,  as  well  as  to  imperative  obligation. 
That  exclusive  study,  which  occupies  the  place  of  Christ 
crucified  in  doctrine,  and  forms  a  substitute  for  the  various 
exercises  of  experimental  and  practical  habits,  is  greatly  to  be 
deprecated.     Besides  the  evils  with  the  young  inquirer  just 


MARY  JANE  GRAHAM.  101 

adverted  to,  it  keeps  out  of  sight  many  important  subjects  of 
obligation  and  interest  included  in  the  sacred  canon.  It  has 
originated  many  of  the  schisms  now  unhappily  dividing  the 
Church,  by  the  substitution  of  "doubtful  disputation"  for 
substantial  truth,  greatly  to  the  hindrance  of  Christian  privi- 
lege, devotedness,  and  consistency. 

Admitting,  however,  the  general  importance  of  this  study, 
the  temper  in  which  it  is  to  be  conducted  is  a  matter  of  the 
first  moment.  The  instance  of  Daniel  produced  by  Miss 
Graham,  exhibits  the  finest  specimen  of  the  Prophetic  Inter- 
preter or  Student.  Such  diligence  of  research  in  prostration 
of  soul,  accompanied,  with  such  sanctity,  humility,  faith,  and 
perseverance,  will  under  the  most  unfavourable  circumstances 
of  external  destitution  be  honoured  of  God.  The  exercise  of 
these  holy  graces  will  form  a  safe-guard  against  the  delusive 
influence  of  human  speculations,  and  will  enable  us  to  im- 
prove the  results  of  Divine  teaching  for  the  high  purposes  for 
which  they  were  vouchsafed.  The  investigation  of  prophecy 
will  thus  become  a  cheering  support  to  us  in  the  anticipation 
of  trials,  and  a  quickening  stimulus  to  the  discharge  of  our 
immediate  responsibilities. 

The  warranted  expectation  however  of  human  help  may 
probably  have  been  overrated.  Though  in  this,  more  than 
in  any  other  age  "  many  have  run  to  and  fro" — yet  it  may  be 
doubted  how  far  Miss  Graham's  hopes  have  been  realized  by 
an  increase  of  "  knowledge"  commensurate  with  the  extent 
of  research.  The  march  of  Christian  intellect  has  been  in 
most  cases  retarded  by  a  defect  of  spiritual  or  intellectual 
qualifications.  Some  of  the  more  elaborate  and  practised 
writers  want  that  unction  and  spirituality,  which  evidence  a 
mind  Divinely-instructed  for  this  "search  into  the  deep  things 
of  God ;"  and  this  deficiency  of  the  stamp  of  heavenly  influ- 
ence, materially  weakens  our  confidence  in  the  results  from 
their  subsidiary  intellectual  advantages.  Other  writers  of  a 
more  decided  evangelical  school  are  too  sparingly  furnished 
with  those  resources  of  erudition  and  intelligence,  which  doubt- 
less were  intended  to  reflect  valuable,  though  subordinate, 
light  upon  the  prophetic  page.  Some  again  of  the  same 
school,  have  taken  up  crude  and  indigested  views — the  result 
of  imagination,  impulse,  or  excitement,  rather  than  of  matured 
judgment  and  consideration  ;  while  the  dogmatism  and  self- 
sufficiency  of  others  give  no  proof  of  Divine  suggestion,  and 


102  MEMOIR  OF 

offer  no  satisfaction  to  the  inquiring  mind.  There  is  probably 
no  accredited  writer  in  the  various  prophetic  schools,  who  has 
not  contributed  his  quantum  in  clearing  up  difficulties,  and 
throwing  light  upon  some  department  of  the  subject.  Yet  it 
may  be  doubted  whether  a  connected  and  comprehensive 
scheme  of  the  Divine  system  has  yet  been  satisfactorily  de- 
veloped ;  and  in  the  different  schemes  that  have  been  pro- 
posed, much  Christian  discernment  is  required  to  separate  in 
them  what  is  solidly  established,  from  what  is  unsubstan- 
tial and  speculative.  Human  helps  must  therefore  under  all 
circumstances  be  subsidiary — not  primary.  Gad's  book 
must  ever  maintain  its  own  supreme  place.  The  scattered 
rays  reflected  from  different  parts  of  its.  prophetic  system 
(such  as  the  comparison  of  the  Books  of  Daniel  and  John) 
and  centering  in  one  point,  will  often  furnish  a  strong  and 
clear  light  for  the  direction  and  encouragement  of  the  Chris- 
tian student.  We  feel  therefore  great  confidence  in  recom- 
mending a  Berean  search  of  the  scriptures  as  the  ground-work 
of  prophetic  investigation ;  not  omitting  to  avail  ourselves  of 
the  industry  and  intelligence  of  accredited  writers  for  the  expan- 
sion of  our  views,  and  the  elucidation" of  our  difficulties;  but 
at  the  same  time  exercising  our  judgment  in  dependence  upon 
our  heavenly  Teacher,  again  to  compare  the  exposition  of 
their  systems  with  the  light  of  the  sacred  book.  In  this  pro- 
cess of  inquiry  we  are  persuaded,  that  "  the  wise  shall  under- 
stand," (even  though  they  be  "way-faring  fools")  as  far  as 
is  consistent  with  the  Divine  will,  and  necessary  for  their 
duty  and  comfort ;  and  for  the  rest,  they  may  well  be  content 
to  wait  for  the  full  splendour  of  the  light  of  the  heavenly  word. 

May  the  writer  without  presumption  be  allowed  to  suggest 
a  few  hints  relative  to  the  clear  interpretation  and  profitable 
study  of  prophecy  1 

1.  Let  the  special  need  of  Divine  influence  be  primarily 
considered.  Far  be  it  from  the  writer  to  underrate  the  intel- 
lectual qualifications.  He  is  well  aware  of  the  treasures  of 
erudition  that  have  been  effectively  applied  to  this  most  im- 
portant subject.  He  would  have  the  whole  field  of  prophecy 
traversed  with  all  the  mind  and  research  that  can  be  brought 
to  bear  upon  it.  But  he  cannot  forget  that  the  teaching  wis- 
dom belongs  to  Cod  ;  and  that  it  is  the.  irradiation  of  his  holy 
light,  which  can  alone  illumine  the  dark  places  in  this,  to  us, 
uncertain  track.     Let  the  interpreter  duly  weigh  his  special 


MARY  JANE  GRAHAM.  103 

and  weighty  responsibilities.  How  large  a  portion  of  the 
grace  and  "  wisdom  that  is  from  above,"  does  he  need,  to 
induce  that  waiting  spirit  so  acceptable  to  God  ;  to  restrain 
the  rising  of  dogmatism,  spiritual  self-will  and  conceit;  to 
repress  "private  interpretations,"  so  inconsistent  with  the 
comprehensiveness  of  scripture  prophecy;  to  guard  against 
giving  his  own  mind  in  the  professed  desire  only  to  interpret 
the  mind  of  God  ;  to  take  an  entire  view  of  the  whole  range 
of  prophecy,  instead  of  contracting  his  interest  to  a  few 
favourite  points ;  to  forbear  with  the  decided  views  of  his 
opponents;  readily  to  retract  his  indigested  opinions,  and  to 
yield  his  prejudices  to  the  influence  of  more  correct  and  en- 
larged apprehensions  ;  habitually  to  connect  every  view  with 
the  glory  of  his  Saviour,  and  the  extension  of  his  kingdom ! 
These  are  confessedly  responsibilities  of  no  ordinary  moment. 
They  forbid  trifling  with  the  subject,  as  if  its  clear  light  were 
revealed  by  some  momentary  inspiration ;  they  realize  the 
urgent  need  of  "  the  Spirit  of  wisdom  and  revelation,"  to 
"  enlighten  the  eyes  of  the  understanding  ;"  and  they  incul- 
cate a  habit  of  dependence,  supplication,  seriousness,  and 
that  reverence,  which  Lord  Bacon  so  justly  describes  as  in- 
dispensable to  the  profitable  consideration  of  the  subject.  In 
the  defect  of  this  spirit,  successive  systems  of  prophecy  have 
been  ingeniously  woven;  the  interpreters  " come  together," 
and  bring  before  the  church  their  several  hypotheses  and  con- 
clusions; and  "every  one,"  as  at  Corinth,  "hath  a  doc- 
trine, hath  a  tongue,  hath  a  revelation,  hath  an  interpre- 
tation." It  cannot  be  doubted,  but  this  defect  of  Chris- 
tian simplicity  is  one  main  cause  of  the  indeterminate 
apprehension  of  the  subject.  Who  does  not  see  how  need- 
ful is  "singleness  of  eye," -the  gift  of  God,  to  reflect  light 
upon  the  mind ;  while  an  "  evil  eye,"  affected  with  some 
natural  bias,  leads  us  in  the  review  of  the  results  of  human 
ingenuity  to  exclaim,  "  How  great  is  this  darkness  !" 

2.  Let  a  forbearing  spirit  be  inculcated  in  this  research. 
The  importance  of  this  spirit  in  an  intellectual  view  is  suffi- 
ciently obvious,  as  a  guard  from  the  prevalent  evils  of  self- 
conceit.  Its  influence  in  every  department  of  sacred  truth  ; 
especially  in  the  field  of  prophecy  ,■  is  of  yet  higher  moment. 
The  writer's  own  studies  in  this  field  have  brought  him  to 
the  fixed  conclusion — that, many  of  the  controverted  points 
(those,  for  example,  connected  with  our  Lord's  second  Ad- 


104  -         MEMOIR  OP 

vent,)  are  embarrassed  with  difficulties  on  both  sides,  suffi- 
cient to  preserve  wise  and  humble  men  from  dogmatizing-  on 
either  part ;  and  to  excite  mutual  respect  and  forbearance, 
rather  than  what  we  are  too  often  constrained  to  see — 
"  brethren  grudging  one  against  another."  The  event  indeed 
is  a  doctrine  of  faith,  absolutely  certain.  The  time  and  cir- 
cumstantials being  imperfectly  revealed,  are  matters  of  for- 
bearance; on  which  all,  even  the  most  sober,  interpreters 
have  been  constrained  in  the  course  of  investigation,  in  some 
points  of  more  or  less  moment,  to  retract,  modify,  or  restate 
their  views.  Indeed,  prophecy,  according  to  the  Scriptural 
definition,  is  "a  light  that  shineth  in  a  dark  place,"  yet  not 
surely  the  light  of  "  perfect  day ;"  and  well  would  it  be  for 
us,  if  the  confession  of  our  ignorance  would  find  vent  in  the 
Apostle's  adoring  contemplation ;  "  How  unsearchable  are 
his  judgments  !  and  his  ways  past  finding  out!"  We  may 
indeed  justly  expect  clearer  light  to  dawn  upon  us,  as  the 
consummation  of  the  grand  events  draws  on.  Meanwhile 
we  must  combine  diligent  study  with  cautious  application. 
We  must  be  content  for  the  most  part  with  the  statement  of 
general  views  and  results.  If  the  events  are  clear,  the  time, 
mode,  and  means  of  their  accomplishment  are  often  undefined. 
We  are  assured,  that  none  of  the  Divine  predictions  can  fall 
to  the  ground  ;  that  the  events  -contemplated  in  them  are  the 
fruit  of  the  Lord's  superintending  love  to  his  church,  and 
that  they  will  all  issue  in  the  final  advancement  of  his  own 
glory.  In  this  recollection  it  is  most  suitable  to  cultivate 
that  truly  Christian  spirit  of  patient  expectancy  which  in 
child-like  humility,  not  in  slumbering  indolence,  is  content  to 
leave  to  the  Lord  the  unfolding  of  his  own  purposes. 

The  writer  may  be  permitted  to  observe,  that  a  less  deter- 
minate fixing  of  dates  of  the  several  prophetic  eras  offers 
large  room  for  the  exercise  of  this  forbearing  spirit.  Prophets 
with  all  their  warranted  confidence  were  modest.  They 
never  spoke  without  a  clear  commission  :  "  Thus  saith  the 
Lord."  Interpreters  of  prophecy  are  not  always  so  modest. 
The  confident  mode  of  calculation  which  is  sometimes  adopt- 
ed, might  lead  us  to  suppose  not  only  that  the  several  periods, 
but  also  that  their  commencing  points,  were,  like  Daniel's 
weeks,  absolutely  revealed.  To  a  few  of  the  most  important 
eras,  dates  more  or  less  probable,  but  not  absolutely  decisive, 
may  be  assigned ;  and  in  periods  of  less  moment,  experience 


MARY  JANE  GRAHAM.  105 

has  fully  shown,  how  unsatisfactory  all  attempts  to  fix  the 
precise  periods  of  events  have  proved  and  are  likely  to 
prove.  Our  Lord,  while  he  reproved  listless  indifference  to 
"the  signs  of  the  times,"  rebuked  with  no  less  decision  this 
presumptuous  interference  with  his  Sovereign  prerogative. 
'If  ever,' as  Miss  Graham  admirably  observes,  '"the  spirit 
of  a  sound  mind"  is  necessary,  it  is  so  in  the  investigation  of 
the  future  prophecies.'  Wise  and  holy  men  of  God  will  learn 
to  speak  with  caution  and  reserve  upon  subjects  obscurely  re- 
vealed. General  views  are  sufficient  for  the  ground  and  en- 
couragement of  faith.  And  the  cloud  that  still  covers  this 
mystic  history  of  futurity,  abundantly  shows,  that  the  end  of 
prophecy  was  not  to  make  us  prophets ;  but  to  "  set  us  upon 
our  watch-tower,"  as  diligent  and  humble  inquirers,  seek- 
ing to  "have  understanding  of  the  signs  of  the  times,  that 
we  might  know  what  Israel  ought  to  do,"  and  to  expect.  _ 

Indeed  this  designed  darkness  subserves  various  and  im- 
portant uses.  It  furnishes  a  needful  and  wholesome  check 
upon  human  speculation.  Had  the  Great  Author  of  prophecy 
intended  it  as  the  rule  of  life,  he  would  doubtless  have  writ- 
ten it  with  a  sunbeam.  In  its  present  mode  and  character 
of  revelation  it  is  however  admirably  suited;  not  indeed  to 
indulge  unwarrantable  curiosity,  but  to  exercise  our  faith,  to 
call  forth  our  Christian  graces,  to  enliven  our  hopes,  to 
quicken  our  anticipation  of  the  ultimate  triumph  of  the  king- 
dom of  Christ ;  and  meanwhile  that  we  should  mark  with 
soberness  the  gradual  development  of  progress  towards  this 
glorious  consummation.  It  is  far  more  profitable ;  instead  of 
making  a  framework  for  ourselves ;  to  be  looking  in  the  Lord's 
best  time  for  that  clear  reflection  of  light  in  the  fulfilment  of 
prophecy,  which  will  awe  even  the  most  inconsiderate  to 
conviction.  "  This  is  the  finger  of  God.  What  hath  God 
wrought !" 

3.  Let  the  subject  be  ever  considered  as  a  practical  study. 
It  is  a  sign  of  an  unhealthy  excited  temperament,  if  the 
prophetic  parts  of  scripture  be  more  interesting  than  the  pre- 
ceptive, that  is,  if  we  are  more  conversant  with  matters  of 
uncertain  interpretation,  than  with  the  subjects  that  relate  to 
our  immediate  duty.  If  the  prophetic  study  be  dissociated 
from  its  practical  character  and  consequences,  our  prepossess- 
ed fancy  is  far  more  likely  to  give  the  interpretation  than  the 
Divine  Spirit.  The  blessing  belongs  to  those  that  "  keep  the 
K 


106  MEMOIR  OF 

things  that  are  written  in  the  words  of  this  prophecy."  The 
fruit  of  Daniel's  research  was  that  which  is  most  specially- 
needed  at  the  present  eventful  moment :  intercession  for  the 
church  and  for  the  land  ;  Habakkuk  went  to  his  watch-tower, 
not  to  speculate  in  idle  curiosity,  but,  as  we  have  before 
hinted,  to  be  in  readiness  to  hear  the  valuable  lessons  of  reproof 
and  instruction  that  were  designed  for  him.  Supposing  that 
the  period  of  accomplishment  is  far  distant,  yet  there  is  a 
large  preparatory  work  of  prayer,  exertion,  and  Christian  de- 
votedness,  urgently  pressing  upon  us.  And  far  better  shall 
we  be  employed  in  girding  ourselves  to  tbe  discharge  of  the 
practical  obligations  of  prophecy,  than  in  minutely  tracing 
out  the  conjectured  period  and  mode  of  its  fulfilment,  and  in 
attempting  to  narrow  its  wide  and  comprehensive  sphere  by 
uncertain  application  to  the  little  particularities  of  our  own 
time  and  place.  Is  there  no  danger  while  fixing  the  dates 
and  describing  the  circumstantials  of  the  grand  coming  events 
— lest  we  forget  that  every  page  of  prophecy  is  a  direct  per- 
sonal revelation  to  our  own  souls,  and  lest  we  too  slightly 
regard  those  clearest  predictions  of  the  sacred  page — the 
promises  of  God  to  his  people,  and  his  threatenings  to  the 
unbelieving  world  ? 

How  much  has  been  lost  to  the  church  by  a  speculative  con- 
templation of  the  prophetic  view  of  the  doctrine  of  our  Lord's 
second  advent !  If,  instead  of  filling  up  (from  the  resources 
of  imagination  more  than  from  the  substance  of  Scripture)  the 
outlines,  the  faith  of  the  church  had  been  singly  fixed  upon 
the  glory  of  this  consummating  event,  and  intensely  exercised 
in  the  glow  of  expectancy,  how  different  would  have  been  her 
aspect  at  the  present  moment !  What  a  bond  of  union  would 
have  subsisted  among  her  members  !  What  an  atmosphere  of 
love  would  have  pervaded  her  territory !  What  a  spring  of 
holy  consecration  would  have  been  in  extended  activity !  It 
ill  becomes  servants,  looking  for  the  return  of  their  absent 
lord,  to  spend  themselves  in  discussing  the  mode  and  circum- 
stantials of  his  coming,  when  they  might  be  far  more  suitably 
employed  in  preparing  the  house  for  his  reception,  and  in  rea- 
diness to  give  an  immediate  answer  to  his  welcome  knock. 

The  obscurity  that  hangs  over  the  precise  period  of  our 
Lord's  coming  is  indeed  a  most  wise  and  gracious  dispensa- 
tion to  invigorate  the  church  in  every  age  writh  the  high  pri- 
vilege and  obligation  of  looking  for  this  triumphant  crisis. 


MARY  JANE  GRAHAM.  107 

Whatever  views  therefore  tend  to  divert  the  attention  from  the 
present  duties  connected  with  this  anticipation,  are  the  un- 
scriplnral  delusions  of  man's  conceit.  This  spirit  of  constant 
expectancy  may  be  considered  as  the  perfecting  feature  of  the 
Christian  character.  It  concentrates  all  the  practical  and 
animating  exercises  of  the  Gospel.  What  an  encouragement 
does  it  supply  to  the  assurance  of  faith  !  What  a  stimulus  to 
activity,  devotedness,  abounding  love,  heavenly  conversation, 
sobrietry  of  spirit,  readiness  of  habit,  and  watchful  prepara- 
tion for  eternity  !  What  support  does  it  furnish  in  the  hour  of 
trial,  whether  from  the  immediate  visitations  of  God,  or  the 
persecuting  enmity  of  man  !  WThat  materials  does  it  give  for 
personal  edification,  compassionate  labours  for  the  unconvert- 
ed, and  mutual  exhortation  and  comfort  in  the  church  of  God  ! 
How  cheering  is  the  prospect  which  it  holds  out  of  complete 
transformation  into  the  image  of  our  beloved  Lord!  What 
patient  hope  and  joyful  anticipation  does  it  bring  into  the 
waiting  soul !  So  eminently  practical — so  richly  consolatory — 
is  the  believing  and  habitual  contemplation  of  the  coming  of 
our  Lord !  Indeed  when  we  realize  the  hope  of  body  and 
soul  at  this  blissful  era  being  equal  participants  of  the  eternal 
redemption — the  happiness  of  every  member  of  the  body  con- 
summated in  the  complete  glorification  of  the  whole  body — and 
the  church,  "  filled  with  all  the  fulness  of  God,"  presenting 
to  the  universe  the  entire  "  fulness  of  Him,  that  filleth  all  in 
all" — we  may  well  conceive,  that  never  was  an  event  so  joy- 
ful known  on  earth  since  the  fall  of  man.  We  wonder  not 
that  "the  whole  creation,"  now  "groaning  and  travailing  to- 
gether in  pain"  under  the  ruins  of  sin — should  then  be  awaken- 
ed to  joyful  exultation  in  its  "deliverance  from  the  bondage 
of  corruption  into  the  glorious  liberty  of  the  children  of  God." 
This  scriptural  privilege  of  expectancy  was  however  incul- 
cated upon  the  church,  while  the  event  which  it  contemplated 
could  only  be  seen  through  the  long  vista  of  some  thousand 
years.  It  does  not  therefore  necessarily  imply  the  approach  of 
the  grand  crisis.  Yet  the  view  which  has  just  been  given  of 
it,  includes  all  the  essential  principles  of  sanctification  and  of 
happiness.  We  cannot  therefore  but  see  sufficient  reason 
for  the  large  space  which  it  occupies  in  the  enforcement  of 
Christian  obligation,  and  the  prospects  of  Christian  hope. 
Our  Divine  Saviour  is  brought  eternally  near  to  his  people. 


108 


MEMOIR  OF 


His  perfect  likeness  is  the  immediate  consequence  of  his  vi- 
sion.   His  glory  is  their  everlasting  joy. 

It  is  painful  to  reflect,  that  a  speculative  study  of  prophecy 
should  have  so  materially  injured  the  influence  of  those  pros- 
pects of  the  church  upon  her  present  duties  and  privileges. 
The  minute  descriptive  details,  that  have  been  sometimes  con- 
nected with  the  coming  of  Christ  in  his  kingdom  (not  to 
speak  of  their  doubtful  scriptural  authority,  and  their  closer 
alliance  to  earth  than  to  heaven)  have  a  strong  tendency  tore- 
press  a  spiritual  contemplation  of  this  great  event.  Even  the 
details  given  in  the  prophetic  books  are  much  under  the  veil. 
Interpreters  expound  them  according  to  the  principles  of  their 
different  systems  ;  and  after  all  their  diligence  and  labour, 
much  is  left  unexplained,  or  resting  upon  conjectural  support. 
In  these  things  the  writer  is  content  to  "  walk  by  faith,  not 
by  sight."  All  that  is  necessary  is  revealed.  We  shall  be 
as  happy  as  God  can  make  us.  As  to  any  precise  knowledge 
"it  doth  not  yet  appear  what  we  shall  be."  And  such 
knowledge  we  want  not.  It  exhibrts  a  far  more  enlarged  ex- 
pectancy to  be  assured,  that  it  will  be  something  that  we  nei- 
ther know  nor  can  know — interminable  bliss  without  sin,  and 
with  Christ.  Our  happiness  centres  in  the  certainty  and 
glory,  not  in  the  circumstantials,  of  the  event.  And  surely 
the  "  shaking  of  earth  and  heaven,"  which  seems  to  be  at 
hand,  will  quicken  the  cry  for  our  expected  Lord — *  Come 
quickly.  Take  to  thyself  the  kingdom,  and  reign  with  all  thy 
saints.'  The  waiting  Christian,  in  these  times  of  special 
trial  of  the  church,  "lifts  up  his  head  full  of  joy  and  expec- 
tation. Faith  overcomes  the  tremendous  thought  of  wrath 
and  judgment,  as  the  harbingers  of  his  coming;  and  still  the 
cry  is  re-echoed  to  the  solemn  declaration, — "Surely  I  come 
quickly  :  Amen.     Even  so,  come,  Lord  Jesus." 

III.   On  Christian  Experience  and  Practical  Religion. 

Miss  Graham's  correspondence,  flowing  in  an  easy  and  na- 
tural strain,  will  be  generally  interesting.  Even  where  no 
striking  features  are  visible,  an  affectionate  earnestness,  ten- 
der sympathy,  and  a  direct  application  of  the  first  principles 
of  the  Gospel  to  the  several  cases  of  her  friends  cannot  fail  of 
being  observed. 


MARY  JANE  GRAHAM.  109 

The  following-  letter  appears  to  have  been  written  to  a 
friend,  newly  awakened  to  concern  for  her  eternal  interests. 

Nov.  1826. 
1 1  fancy  that  you  have  for  some  time  past  felt  a  conviction 
that  religion  is  something  more  than  you  used  to  think  it, 
more  than  the  world  in  general  seem  to  think  it.  But  yet, 
perhaps,  you  do  not  see  very  clearly,  what  more  it  is  that  re- 
ligion requires  of  you.  You  see,  that  there  is  nothing  in  this 
vain  world  capable  of  satisfying  the  desires  of  your  immortal 
spirit;  but  you  do  not  clearly  comprehend  what  there  is  in 
religion  to  satisfy  all  our  desires.  You  seek  the  Lord ;  but 
you  do  not  yet  feel  as  if  you  had  found  Him.  You  probably 
spend  much  time  in  reading  the  scriptures  ;  but  sometimes 
they  seem  obscure  and  unintelligible,  sometimes  dry  and  un- 
interesting. You  often  pray ;  but  do  not  always  find  either 
comfort  or  sweetness  in  prayer.  Sometimes  you  feel  as  if 
you  could  give  up  every  earthly  enjoyment  for  one  glimpse 
of  that  "love  of  Christ  which  passeth  knowledge;"  and  at 
other  times  it  seems  to  you  very  foolish  and  unreasonable  to 
pretend  to  more  religion  than  other  people.  This  is  what 
many  feel,  who  are  beginning  to  be  very  anxious  about  re- 
ligion. I  cannot  help  indulging  a  strong  hope,  that  you  will 
soon  find  in  the  love  of  Jesus  all  that  you  want  to  make  you 
happy  ;  only  let  me  beg  of  you  to  seek  him  simply,  under 
the  conviction  that  we  can  neither  do  nor  think  any  thing 
good  without  Him;  that  "every  thought  is  evil,  only  evil, 
and  that  continually ;"  and  that,  while  we  continue  in  this 
state,  we  cannot  understand  the  things  of  the  Spirit  of  God, 
because  they  will  appear  "foolishness  to  us."  The  change 
which  every  person  must  undergo,  before  they  can  truly  re- 
ceive Christ  as  their  Saviour,  is  described  in  terms  no  less 
striking — "  Ye  must  be  bom  again."  "  If  any  man  be  in 
Christ  Jesus,  he  is  a  new  creature;  old  things  are  passed 
away  ;  behold  !  all  things  are  become  new  !"  In  other  parts 
it  is  described  as  a  change  from  death  unto  life,  "  from  dark- 
ness to  light,  from  the  power  of  Satan  to  God."  But  I  will 
not  multiply  instances.  Surely  such  a  change  as  this  cannot 
be  the  cold,  worldly,  heartless  religion,  with  which  the  gene- 
rality of  people  sit  down  satisfied  !  Surely  it  is  a  change  we 
have  no  power  to  make  in  ourselves.  When  God  "  breathed 
into  man's  nostrils  the  breath  of  life,"  it  was  a  wonderful  act 
k  2 


110  MEMOIR  OF 

of  his  creating  power.  But  when  he  breathes  spiritual  life 
into  the  soul  of  one  "dead  in  trespasses  and  sins,"  this 
seems  more  wonderful ;  and  yet  this  is  what  we  vainly  think 
we  can  do  ourselves.  But  if  we  can  be  once  convinced,  that 
we  are  so  utterly  worthies  and  sinful,  that  none  but  Christ 
can  save  us,  then  we  shall  go  to  Him  for  every  thing.  If  we 
want  repentance,  wisdom,  holiness,  salvation,  all  these  are 
His  to  give  ;  He  promises  to  give  them  to  every  one  that  asks 
Him.  O  be  much  in  prayer  to  this  precious  Saviour !  He 
has  declared,  that  none  shall  seek  Him  in  vain.  Those  who 
leave  off  trusting  in  themselves,  and  cling  with  a  single  and 
undivided  heart  to  the  cross  of  Christ,  and  "  count  every 
thing  else  but  loss,  so  they  may  win  Christ  and  be  found  in 
Him"— what  words  can  describe  their  blessedness !  How 
true  it  is,  that  those  who  seek  happiness  in  any  thing  except 
Christ  Jesus,  are  "  hewing  out  to  themselves  broken  cisterns 
that  can  hold  no  water  !"  Come  then,  my  most  dearly  loved 
friend,  come  with  me  to  "  the  fountain  of  living  waters" — 
come  to  Him  who  has  said — "If  any  man  thirst,  let  him 
come  to  me,  and  drink"— as  if  he  had  said — '  If  there  be  any 
poor  sinner,  who  has  begun  to  find  out  that  the  pleasures  of 
this  world  cannot  quench  his  thirst  after  happiness,  if  he 
long  for  something  less  vain  and  empty  and  unsatisfying,  let 
him  come  unto  me.'  Do  you  desire  to  give  yourself  to  Christ, 
to  make  him  your  all  in  all  ]  Then  let  not  any  fears  or  mis- 
givings keep  you  away  from  him,  for  he  "  waits  to  be  gra- 
cious" to  you.  Your  sins  need  not  keep  you  away ;  for  he 
came  to  call  sinners.  He  calls  Himself  the  friend  of  sinners  ; 
and  indeed,  till  you  are  taught  by  His  Spirit,  how  exceeding- 
ly sinful  you  are,  you  cannot  prize  Him  as  you  ought.  Let 
me  intreat  you  often  to  dwell  on  the  "  precious  promises"  of 
Scripture.  Remember,  that  "  in  Him  all  the  promises  are  yea 
and  amen  ;"  and  if  we  plead  in  His  name  for  the  fulfilment,  the 
truth  and  faithfulness  of  God  (who  cannot  lie)  stand  engaged 
to  perform  them  for  us.  There  is  one  in  particular  which  seems 
to  me  full  of  encouragement ;  it  describes  so  fully  the  state  of 
heart  we  want,  and  promises  to  give  what  it  describes  to  those 
who  inquire  of  the  Lord.     See  Ezek.  xxxvi.  25 — 37.' 

The  next  letter  is  of  a  later  date,  and  implies  a  more  dis- 
tinct advance  of  Christian  knowledge  in  her  friend. 

'  Let  me  use  the  privilege  of  friendship,  and  entreat  you  to 
look  less  at  the  dark  side  of  your  prospects,  and  more  at  the 


MARY  JANE  GRAHAM.  Ill 

unspeakable  mercies  with  which  God  has  favoured  you;  par- 
ticularly that  he  has  given  you  the  greatest  blessing  he  has  to 
give,  in  calling  you  to  become  his  reconciled  child  by  faith  in 
Christ  Jesus. °  And  having  given  you  an  interest  in  his  Son, 
"shall  he  not  with  him  freely  give  you  all  things'?" — all 
things  that  are  good  for  you,  my  dear  friend.  If  therefore 
your  wishes  are  not  satisfied,  it  must  be  because  it  is  not  for 
your  good  to  satisfy  them.  Your  lot  has  been  chosen  out  for 
you  by  one,  who  is  infinitely  wise  and  kind,  as  the  very  best 
for  yoi#  present  and  eternal  happiness,  and  "  He  doeth  all 
things  well."  You  will  ultimately  find  peace  in  religion;  I 
am  sure  you  will ;  and  in  the  mean  time  is  it  not  a  blessing, 
that  you  are  not  permitted  to  take  up  your  rest  here,  and  find 
the  false  destroying  peace,  which  so  many  experience  in 
worldly  enjoyments'?  What  if  you  were  to  ask  God  in 
Christ's  name  for  the  fulfilment  of  such  a  promise  as  this — 
"  Behold  I  will  bring  in  health  and  cure,  and  I  will  heal  him, 
and  will  reveal  unto  him  the  abundance  of  peace  and  of  truth" 
would  he  deny  you1?  Considering  that  no  promise  of  Scripture 
"is  of  private  interpretation" — not  meant  for  one  part  of  the 
church,  or  one  age  of  it,  but  for  the  whole  flock  of  Christ 
now,  and  every  member  of  it,  and  therefore  for  you — consider- 
ing too, "  that  all  the  promises  of  God  are  yea  and  amen  to  us 
in  Christ  Jesus;"  and  that  Christ  himself  has  said — "If  ye 
shall  ask  any  thing  in  my  name,  /  will  give  it  you'" — what  en- 
couragement have  we  to  take  these  promises  to  God  in  pray- 
er, to  wrestle  with  him,  and  declare  with  holy  confidence — "  I 
will  not  let  thee  go,  except  thou  bless  me  !"  Oh !  he  would 
bless  you  ;  and  his  "  blessing  maketh  rich,  and  he  addeth  no 
sorrow  with  z7."  My  dear  friend,  you  must  come  to  God  thus, 
and  "  give  him  no  rest,"  till  he  grant  you  the  promised  bless- 
ing. You  must  not  take  a  denial.  May  the  Spirit  of  prayer 
be  abundantly  poured  out  upon  you  !  It  is  our  privilege  to 
take  our  sins  and  sorrows,  and  cast  them  upon  Christ :  he  has 
already  borne  their  agonizing  weight ;  why  should  we  groan 
under  them'?  "  Cast  thy  burden  upon  the  Lord ."  Would  that 
I  could  act  as  I  advise  !  But  I  fall  very,  very  far  short.  Even 
my  desires  after  this  state  of  mind  are  miserably  faint  and  cold ; 
but  let  us  both  take  comfort  in  the  reflection,  that  we  are 
accepted  in  Christ;  "  complete  in  him  ;"  beloved,  not  for  our 
deserving,  but  for  his ,-  and  his  are  "  the  same  yesterday,  to- 
day, and  for  ever."     When  we  fail,  Christ  remains  the  same ; 


112  .        MEMOIR  OF 

and  it  is  for  the  sake  of  what  he  has  done,  that  God  will  accept 
us  ;  not  for  any  thing  we  can  do ;  or  we  might  indeed  go 
mourning  all  the  day  long.' 

These  letters  mark  the  general  tone  of  Miss  Graham's  cor- 
respondence in  affectionate  counsel  and  scriptural  encourage- 
ment. The  case  to  which  they  primarily  refer  is  among  the 
most  difficult  and  delicate  within  the  compass  of  Christian 
instruction.  No  service  is  more  valuable  to  the  sincere  but  un- 
intelligent inquirer  than  to  enter  into  his  case  with  tenderness, 
forbearance,  and  anxious  consideration  of  his  dimculties. 
Vague  and  ill-defined  directions  throw  little  light  upon  his 
path.  Even  the  primary  and  immediate  counsel,  guiding  him 
to  the  Saviour  of  sinners,  needs  a  present  and  particular  appli- 
cation to  his  individual  state.  His  difficulties  will  indeed 
vary  according  to  his  simplicity,  sincerity,  and  earnestness. 
But  under  all  circumstances,  the  instant  duty  of  believing  in 
Christ  must  be  inculcated.  No  deficiency  of  spiritual  appre- 
hensions must*be  allowed  to  hinder  immediate  attention  to 
"  this  work  of  God."*  The  Gospel  was  not  intended  to  answer 

*  John  vi.  28,29.  This  instant  duty  of  believing  is  however  ques- 
tioned by  some  of  our  modern  religionists — either  as  seeming  to 
imply  a  natural  power  to  believe,  or  as  inconsistent  with  the  mani- 
fest inability  to  believe  without. a  divine  principle.  But  our  Lord 
inculcated  the  duty  upon  the  unbelieving  multitude  in  this  passage  in 
answer  to  their  professed  inquiry  upon  the  subject  of  duty.  He  sub- 
sequently enforced  it  upon  the  same  class  of  hearers  (John  xii.  36, 
with  37,  40.)  Besides — as  sin  is  the  neglect  or  resistance  of  obliga- 
tion, if  faith  be  not  the  duty  of  the  unconverted,  unbelief  is  not  their 
sin — consequently — not  what  the  Gospel  repeatedly  declares  it  to  be 
— the  primary  ground  of  their  condemnation  (John  iii.  18,  19;  xii. 
48;  xvi.  8,  9.  2  Thess.  ii.  10,  11.)  This  system  of  measuring  duty 
by  ability,  and  of  admitting  inability  to  cancel  obligation,  equally 
annuls  every  bond  of  love  and  obedience  by  which  man  is  connected 
with  his  God,  but  for  which  he  is  no  less  incapacitated  than  for  the 
spiritual  exercise  of  faith.  It  argues  also  a  forgetfulness  of  the  just- 
ice of  the  divine  requirements,  and  of  the  responsibility  of  that  sinful 
inclination,  which  constitutes  the  principle  of  his  impotency  to  com- 
ply with  them.  The  commission  of  the  Gospel  is  an  universal  call 
both  to  repentance  and  faith.  (Mark  i.  15;  xvi.  15,  16.  Actsxvii.30.) 
The  cross  of  Christ  is  held  up  to  the  whole  world.  (Isaiah  xlv.  22.) 
The  Holy  Spirit  emjrtoys  its  awakening  and  attractive  influence  as 
the  means  of  quickening  sinners  to  life.  (John  xii.  32.)  .  Thus  die 
grace  of  God  is  glorified,  while  the  unbelief  of  man  excludes  him 
from  the  free  justification  of  the  Gospel,  and  consequently  leaves 
him  without  excuse. 


MARY  JANE  GRAHAM.  113 

the  question — "  What  shall  I  do,  that  I  may  inherit  eternal 
life  ?"  But  it  affords  a  satisfactory  reply  to  a  question  more 
nearly  interesting  to  the  condition  of  a  sinner — "  How  can 
man  be  just  with  God  !"  It  opens  by  the  instrumentality  of 
faith  a  free,  immediate,  universally  accessible  way  to  favour- 
able acceptance  with  our  offended  God.  No  perplexing  course 
of  preparatory  discipline  is  required.  All  are  invited  without 
limitation,  without  delay.  Infinite  mercy  and  grace  are  pro- 
vided for  infinite  need.  Only  those  that  feel  will  ask ;  and  all 
that  ask  shall  have.  Thus  a  sense  of  sin  is  the  prerequisite, 
without  which  no  man  will  come  (for  "  the  whole  need  not  the 
physician  ;")  but  it  is  no  part  of  the  warrant  to  come.  The 
Scripture  has  no  where  prescribed  any  uniform  rule,  or  mea- 
sured out  the  precise  extent  of  necessary  conviction.  All  con- 
stitutions are  not  formed  alike;  and  therefore  pungency  is  no 
certain  proof  of  sincerity.  Many  are  brought  without  a  process 
of  painful  exercise  to  a  simple  and  clear  reception  of  the  truth. 
The  soul  is  as  welcome  to  Christ  at  the  first  moment  of 
invitation  as  at  any  successive  period ;  and  protracted  conflict 
manifests  only  the  stubborn  power  of  unbelief;  a  sin,  which 
the  Spirit  of  God  will  not  fail  to  apply  as  matter  of  humil- 
iating conviction.  To  insist  therefore  upon  a  determined 
measure  or  intensity  of  well-defined  conviction  as  a  prepara- 
tion of  faith,  is  an  infringement  upon  the  freeness  and  simpli- 
city of  the  Gospel.  The  law  also,  as  the  instrument  to  pro- 
duce this  conviction,  must  be  used  in  immediate  connection 
with  Christ.  He  is  the  life ;  and  if  he  be  not  set  forth  at 
the  commencement,  there  will  be  only  the  temporary  and  un- 
satisfactory change  from  a  state  of  indifference  to  a  state  of 
bondage,  without  any  effective  principle  of  holiness  or  of  privi- 
lege, and  the  man  will  be  satisfied  without  that  entire  simpli- 
city of  faith  and  self-dedication  so  indispensable  to  salvation. 
Even  in  the  exhibition  of  Christ,  the  mind  of  the  inquirer 
must  be  diverted  from  a  too  minute  and  anxious  analysis  of  its 
own  exercises  of  faith  to  a  fixed  contemplation  of  the  glorious 
Person  presented  to  view.  The  emphasis  of  the  invitation 
is,  "  Look — Come  unto  me."  The  first  sensation  of  rest 
will  be  connected  not  with  a  precise  knowledge  of  our  own 
feelings,  but  with  an  entire  dependence  upon  the  work  of 
Christ.  Though  self-examination  is  intimately  connected 
with  the  prosperity  and  advance  of  the  Christain  life;  yet  it 
must  never  be  employed  to  originate  our  peace  and  hope  in 


114  MEMOIR  OF 

the  Gospel ;  but  to  ascertain  the  reality  of  our  hope  ;  to  detect 
false  confidence  and  backsliding;  to  bring  to  us  the  warrant- 
ed enjoyment  of  "  the  testimony  of  our  consciences,"  in  regard 
to  the  consistency  of  our  profession ;  and  to  mark  our  progress 
in  knowledge,  experience,  and  practical  devotedness.  One 
further  point,  connected  with  the  case  of  the  inquirer  is  of  . 
indispensable  moment.  He  may  be  assured  that  there  is  no 
indefinitely  future  period  ;  no  "  day  of  the  Lord's  power"  more 
favourable  for  his  acceptance  than  the  present ;  and  that  no 
deficiency  of  knowledge  can  acquit  him  of  the  obligation  of 
an  instant  surrender  of  himself  to  God.  This  very  moment 
the  Lord  demands  his  unreserved  faith,  and  his  whole  heart; 
and  every  delay  brings  a  fresh  charge  of  guilt,  widens  the 
distance,  and  increases  the  difficulty. 

The  following  letter,  written  about  two  months  before  her 
death,  gives  an  interesting  view  of  her  own  search  after  truth, 
and  marks  a  discriminating  apprehension  of  the  Gospel. 

Stoke  Fleming,  Oct  1830. 
*  I  am  grieved  that  you  should  for  a  moment  imagine  that 

I  think  our  dear must  be  lost,  because  she  does  not 

subscribe  to  the  doctrines  of  Calvin.  I  do  not  myself  so  much 
as  know  what  all  Calvin's  doctrines  are,  or  whether  I  should 
subscribe  to  them  myself.  I  have  read  one  book  of  Calvin's, 
many  parts  of  which  pleased  me  much,  I  mean  his  Institutes, 
which  Bishop  Horsley  says  ought  to  be  in  every  clergyman's 
library.  Further  than  this  I  know  nothing  of  Calvin,  or  his 
opinions.  I  certainly  did  not  form  one  single  opinion  from 
his  book,  for  I  had  formed  all  my  opinions  long  before  from 
the  Bible.  You  may  remember  my  telling  you  that  some 
years  ago  1  declined  greatly,  almost  entirely  (inwardly)  from 
the  ways  of  God,  and  in  my  breast  was  an  infidel,  a  disbe- 
liever in  the  truths  of  the  Bible.  When  the  Lord  brought  me 
out  of  that  dreadful  state,  and  established  my  faith  in  his 
word,  I  determined  to  take  that  word  alone  for  my  guide.  I 
read  nothing  else  for  between  three  and  four  months,  and  the 
Lord  helped  me  to  pray  over  every  word  that  I  read.  At  that 
time,  and  from  that  reading,  all  my  religious  opinions  were 
formed,  and  I  have  not  changed  one  of  them  since.     I  knew 

nothing  then  of  Calvin.     I  have  said  so  much,  dear , 

because  I  think  it  a  very  wicked  thing  to  do,  as  you  seem  to 
think  I  do,  to  call  Calvin  or  any  man  "  master  on  earth,"  or 


MARY  JANE  GRAHAM. 


115 


to  make  any  human  writer  our  guide  in  spiritual  things. 
Christ  only  should  be  our  master,  and  his  word  our  guide, 
and  his  Spirit  our  teacher  ;  and  that  Holy  Spirit  will  be  given 
to  us  if  we  ask  for  it.  But  I  suppose  by  the  doctrines  of 
Calvin  you  meant  the  doctrine  of  predestination,  which  Cal- 
vin, in  common  with  many  other  of  God's  saints,  believed 
and  preached.  My  belief  and  settled  opinion  about  predes- 
tination, you  will  find  expressed  more  clearly  than  any  words 
of  mine  can  do  in  John  vi.  37,  39,  65.  Rom.  viii.  28 — 30. 
Rom.  ix.  Eph.  i.  3—6,  11.  2  Thess.  ii.  13,  14.  2  Tim.  i.  9, 
10.  Titus  i.  1,  2.  1  Peter  i.  2—5.  1  John  iv.  19.  Rev.  xvii. 
8.  John  xv.  16.  I  also  join  in  every  word  of  the  17th  Article 
of  our  church  ;  so  much  so,  that  if  asked  my  opinion  about 
predestination,  I  should  give  it  in  those  very  words,  from  the 
impossibility  of  finding  any  others,  which  in  so  short  a  space 
expressed  my  meaning  so  well.  But  this  article  is  only  of 
human  authority,  therefore  I  should  bring  forward  the  proof 
from  the  Scriptures  of  that  God  who  cannot  lie.  I  have  just 
given  you  a  few  texts  as  they  struck  me.  They  are,  I  believe, 
enough  for  my  present  purpose  :  but  detached  texts  lose  much 
of  their  power :  it  is  the  whole  sense  of  the  whole  Bible  that 
should  determine  us ;  and  since  "  the  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God,  (for  they  are  foolishness 
to  him),"  let  us  pray  to  become  spiritual,  "  that  we  may  know 
the  things  that  are  freely  given  us  of  God."  The  above  texts 
will  give  you  an  idea  of  my  opinion.  Indeed  some  of  them 
are  exceedingly  plain,  and  strong,  and  full,  in  their  account 
of  the  doctrine.  I  endeavour  to  receive  them  as  a  little  child, 
in  their  plain  literal  meaning. 

'But  to  return  to  our  dear ;  I  think  the  doctrine  of 

election  essential  to  the  comfort  and  consistency  of  our  walk 
with  God :  because  I  deem  it  essential  to  receive  the  whole 
Bible,  and  every  truth  contained  in  every  part  of  the  Bible, 
without  partiality  or  gainsaying.  But  I  do  not  consider  a  be- 
lief in  the  doctrine  essentially  necessary  to  salvation.  I  do 
consider  a  simple  trust  in  the  atonement  and  righteousness  of 
Jesus  Christ  as  absolutely  necessary  to  salvation.     If  then, 

dearest ,  your  beloved  friend  and  mine  too,  (for  I  do  most 

sincerely  love  her)  possesses  this  simple  reliance  on  the  death 
and  obedience  of  Christ  for  salvation,  doubt  not  that  she  will 
be  saved  ;  though  she  may  not  yet  have  been  able  to  receive 
those  high  and  humbling  doctrines  which  very  few  Christians 


116  MEMOIR  OF 

do  receive  in  the  commencement  of  their  course,  and  which 
some  cannot  to  the  very  end  thoroughly  embrace.  Many, 
however,  I  think  embrace  the  actual  doctrine,  though  they 
cannot  bear  the  words  predestination,  election,  &c.  A  strange 
dislike,  since  both  words  happen  to  be  taken  from  scripture. 

My  beloved -would  have  been  quite  distressed,  had  I 

supported  the  doctrine  of  predestination  in  my  conversations 
with  her  under  the  name  of  predestination  ;  and  yet  we  often 
conversed  on  the  thing  itself  and  subjects  connected  with  it; 
nor  did  I  find  her  ideas  differ  greatly  from  mine.  "  Other 
foundation  can  no  man  lay  than  that  is  laid,  Jesus  Christ." 
All  who  are  built  on  this  foundation,  who  are  thus  founded 
on  the  Rock  of  Ages,  must  be  secure.  "  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved."  Acts  xvi.  31,  &c. 
"  He  that  believeth  on  the  Son  hath  everlasting  life ;  and  he 
that  believeth  not  the  Son,  shall  not  see  life  ;  but  the  wrath  of 
God  abideth  on  him."  John  iii.  36.  See  also  John  iii.  15,  16, 
18;  v.  24;    vi.  40,  47;    xi.  25,  26,  &c.' 

The  two  next  letters  are  of  the  class  of  those  which  were 
formerly  adduced  in  illustration  of  her  clear  apprehensions  of 
Scriptural  truth.  The  first  letter  introduces  some  incidental 
notices  of  interest.  It  seems  to  have  been  written  to  the  cor- 
respondent whom  she  had  formerly  addressed  on  the  subject 
of  Christian  study. 

Stoke  Fleming,  Jan.  4,  1827. 

4  My  own  dear  Friend, 

*  Every  letter  I  receive  from  you  gives  me  fresh  cause  for 
thankfulness,  and  increases  my  hope,  that  you  have  learnt  of 
Him  who  teacheth,  and  will  certainly  never  leave  you  till  he 
has  given  you  that  "joy  and  peace  in  believing,"  which  all 
His  children  sooner  or  later  experience.  I  trust  that  the  love 
of  my  God  to  you  will  be  a  constant  source  of  thanksgiving 
and  self-abasement  to  me  ;  for  Oh  !  what  thanks  can  I  render 
to'Him,  for  the  love  with  which  He  is  now  calling  you  out 
of  the  kingdom  of  darkness  into  the  kingdom  of  His  dear 
Son  1  And  how  can  I  ever  be  sufficiently  humbled,  when  I 
reflect  how  unfaithfully  and  inconsistently  I  have  acted 
towards  you?  One  instance  in  particular  is  now  fresh  in  my 
memory.  You  once  asked  me  to  write  to  you  ;  and  I  put  it 
off  from  day  to  day,  till  at  last  1  wickedly  persuaded  myself 
that  I  could  not  do  it  at  all.  I  hope  you  will  forgive  this 
cruel  neglect,  "  as  God  for  Christ's  sake  has  forgiven  me ;" 


MARY  JANE  GRAHAM.  117 

and  that  we  shall  be  enabled  henceforth  to  love  and  help  one 
another  in  His  strength,  and  for  His  sake. 

'Dear  ,  how  can  you  say  that  I  am  your   dearest 

friend,  and  only  comforter  1  I  glory  in  the  thought,  that  you 
have  a  Friend,  whose  love  is  stronger  than  death,  and  a  Com- 
forter, who  is  able  to  make  you  rejoice  with  joy  unspeakable; 
and  to  whose  blessing  and  influence  we  must  refer  it,  that 
such  poor,  helpless,  and  sinful  creatures  as  we  are,  can  ever 
be  of  the  slightest  use  in  helping  or  comforting  each  other.  I 
know  you  long  to  call  Jesus  your  friend,  and  the  Holy  Spirit 
your  Comforter ;  and  where  does  this  longing  come  from] 
Not  surely  from  your  own  evil  heart ;  for  from  that  corrupt 
source  can  proceed  nothing  but  hatred  or  indifference  to  God 
and  His  ways.  Besides,  it  is  a  feeling  you  once  knew  no- 
thing of.  Believe  me — rather  believe  the  Scriptures  when 
they  say — that  every  desire  of  the  soul  after  God,  is  inspired 
by  Himself,  and  is  the  fruit  of  His  own  free  love  in  Christ 
jesUs — "  I  have  loved  thee  with  an  everlasting  love  ;  therefore 
with  loving  kindness  have  T  drawn  thee."  "  Ye  have  not 
chosen  me,  but  I  have  chosen  you."  "  No  man  can  come  to 
me,  except  the  Father  which  hath  sent  me  draw  him."  "  All 
that  the  Father  giveth  me  shall  come  to  me  ;  and  him  that 
cometh  to  me,  I  will  in  no  wise  cast  out."  Now,  do  you  not 
feel  yourself  drawn  towards  God  1  Does  not  your  heart  some- 
times choose  Christ  in  preference  to  every  earthly  blessing  1 
Do  you  not  come  to  Christ  in  prayer,  beseeching  Him  ,to  re- 
ceive you  ?  And  do  not  the  texts  1  have  mentioned,  with  a 
thousand  others  of  the  same  import,  warrant  the  inference — 
that  you  "  come"  to  Christ,  because  "  the  Father  has  given 
you  to  Christ,"  and  draws  you  to  Him  ;  that  He  "  draws  you 
with  loving  kindness,  because  he  has  loved  you  with  an  ever- 
lasting love ;"  and  finally,  that  He  will  "  never  cast  you 
out?"  My  dear  friend,  I  would  not,  indeed  I  would  not,  flat- 
ter you  with  a  false  hope.  1  know  of  nothing  so  melancholy 
as  the  way  in  which  the  world  say — "  Peace,  peace,  to  them- 
selves, when  there  is  no  peace" — no  rational  ground  of  hope. 
But  the  hope  of  a  soul  convinced  of  sin,  renouncing  all  trust 
in  its  own  righteousness,  and  casting  itself  on  the  mercy  of 
Jesus,  cannot  be  a  vain  or  presumptuous  hope  ;  because  it  is 
founded  on  the  word  of  God.  You  say,  you  feel  so  wicked 
and  so  worthless,  that  you  dare  not  hope.  Now  till  you  felt 
yourself  to  be  both  exceedingly  wicked  and  worthless,  you 
could  not  be  a  fit  object  of  Christ's  grace,  who  says—"  They 

Li 


118  MEMOIR  OF 

that  be  whole. need  not  a  physician,  but  they  that  are  sick." 
"  I  came  not  to  call  the  righteous,  but  sinners  to  repentance." 
I  know  that  many,  when  they  first  come  to  a  sense  of  their 
own  sinfulness,  think  something  in  this  way:  'Christ  will 
never  receive  so  vile  a  sinner  as  I  am ;  I  must  repent,  and 
pray,  and  try  to  make  myself  a  little  better;  and  then  per- 
haps I  may  deserve  his  favour.'  Alas !  they  know  not  that 
repentance  and  prayer  are  his  free  gifts,  and  instead  of  pray- 
ing for  the  pardon  we  receive,  are  themselves  a  part  of  it. 
"Would  it  not  have  been  as  reasonable  for  the  leper  to  have 
waited,  till  he  could  cleanse  himself  from  his  leprosy ;  the 
blind  man,  until  his  sight  was  improved  :  or  the  sick  of  the 
palsy,  till  he  could  take  up  his  bed  and  walk,  before  they 
would  come  to  Jesus  to  be  healed  ?  The  first  chapter  of 
Romans,  from  the  18th  to  the  32d  verse  gives  an  awful  de- 
scription of  the  state  of  every  man's  heart  by  nature ;  and 
though  education  and  the  restraints  of  civilized  society  have 
prevented  the  breaking  out  of  sin  in  the  dreadful  and  open 
way  in  which  it  was  indulged  among  the  heathen,  still  I 
think  every  person  awakened  to  a  sense  of  sin,  will  perceive 
in  it,  as  in  a  glass,  their  own  image ;  at  least  they  will  ac- 
knowledge, that  the  seed  of  every  sin  is  in  their  heart, 
especially  that  most  unnatural  and  truly  diabolical  sin,  of"  wor- 
shipping and  serving  the  creature  more  than  the  Creator." 
And  lest  we  should  imagine  that  living  in  a  country  where 
God  is  known,  and  joining  in  acts  of  outward  religion  can 
make  the  heart  really  better,  till  it  is  converted  to  God  ;  the 
Apostle  goes  on,  in  the  second  and  third  chapters,  to  prove 
that  the  Jew  is  no  better  than  the  Gentile  ;  that  "  there  is  no 
difference;  every  mouth  must  be  stopped,  and  all  the  world 
become  guilty  before  God."  And  it  is  immediately  after 
having  given  us  such  an  awful  view  of  our  state,  in  the  sight 
of  God,  that  he  goes  on  to  hold  out  free  and  unconditional 
salvation,  to  all  who  simply  trust  in  the  death  and  righteous- 
ness of  Christ.  But  I  doubt  not,  you  will  soon  perceive  to 
your  comfort,  how  very  free  the  offers  of  grace  in  the  gospel 
are.  I  cannot  forbear  mentioning  one  more  instance  ;  it  is  in 
the  parable  of  the  two  debtors  in  the  seventh  of  Luke — "And 
when  they  had  nothing  to  pay,  he  frankly  forgave  them  all." 
It  is  when  we  are  brought  to  this  feeling,  that  we  "  have  no- 
thing to  pay,"  that  our  hearts  are  in  a  fit  state  to  receive  with 
eagerness  and  delight  the  "  frank  forgiveness"  of  our  Saviour; 
then  we  give  Him  all  the  glory  of  it.     Surely  you  and  I  feel 


MARY  JANE  GRAHAM.  119 

ourselves  to  be  in  the  situation  of  the  debtor  who  owed  most. 
We  have  nothing;  to  pay;  and  sometimes  I  think  I  can  even 
rejoice  in  this  extremity  of  poverty  ;  since  it  hides  pride  and 
boasting  from  me,  and  makes  the  mercy  of  God  appear  so 
divinely  infinite.  I.  do  not  know,  that  you  have  any  reason 
for  fancying  that  you  shall  die  young ;  but  though  the  thoughts 
of  death  are  useful  to  all,  and  delightful  to  those  whose  sins 
are  forgiven  for  JesuV  sake ;  I  think  we  ought  rather  to  be 
willing  to  live  as  long  as  our  heavenly  Father  pleases,  in 
hopes  of  being  the  means  of  bringing  others  to  him. 

*  I  am  glad  you  like  your  pupils  so  much.  I  feel  incom- 
petent to  give  you  any  advice  about  them:  I  believe  the  great 
thing  is  to  pray  much  for  them,  that  they  may  have  that  grace, 
which  alone  can  make  the  Sabbath  a  delight.  We  should 
also  pray  with  them,  and  let  them  see  that  we  are  very  anx- 
ious about  their  salvation,  and  that,  though  we  attach  much 
importance  to  their  progress  in  other  things,  we  look  upon 
them  all  as  nothing  in  comparison  with  the  knowledge  of 
Christ.  Children  sometimes  take  much  pleasure  in  answer- 
ing a  few  simple  questions  on  a  chapter  they  have  read ;  and 
in  this  way  very  little  children  may  be  made  to  comprehend  a 
great  deal.  Many  of  the  parables,  types,  and  emblems  in 
Scripture  are  particularly  adapted  to  their  capacities,  and 
afford  them  great  delight.  I  have  seen  a  little  child,  who 
would  have  been  tired  to  death  with  a  serious  discourse,  listen 
for  a  long  time  with  unwearied  attention,  whilst  being  told  in 
its  own  childish  language,  how  Christ  compared  himself  to  a 
vine,  and  his  people  to  living  branches ;  or  how  Christ  as  the 
good  Shepherd,  "  gathers  the  lambs  with  His  arms,  and  car- 
ries them  in  His  bosom."  While  explaining  these  things, 
they  should  be  taught  the  text  or  texts  referred  to ;  that  so  a 
portion  of  God's  own  word  may  be  fixed  on  their  hearts.  I 
think,  however,  there  is  nothing  more  important  than  to  stop 
as  soon  as  the  attention  of  our  little  hearers  seem  to  tire. 
Sometimes  the  eldest  may  be  set  to  teach  the  youngest  some 
verse  or  hymn.  Scripture  prints  also  form  a  very  good  re- 
source for  Sunday  employment.  Children  are  so  artless, 
that  we  can  soon  perceive,  what  pleases  them  most;  and  what- 
ever kind  of  religious  conversation  or  employment  seems 
particularly  to  interest  them,  should  be  brought  out  on  Sunday, 
to  make  it  as  pleasant  a  day  as  possible  to  them. 

1  I  hardly  know  how  to  say  a  word  against  Jeremy  Taylor ; 
he  is  a  great  favourite  of  mine ;  but  I  cannot  help  thinking  his 


120  MEMOIR  OF 

views  of  the  doctrine  of  Christianity  savour  too  much  of  mo- 
nastic severity,  and  too  little  of  the  simplicity  which  is  in 
Christ  Jesus.  The  times  he  wrote  in  may  account  for  these 
inconsistencies  in  the  writings  of  so  holy  a  man ;  but  1  think 
they  are  calculated  to  increase  the  melancholy  of  any  one  who 
is  unhappy  about  religion;  because  there  is  something  so  ob- 
scure and  confused  in  his  ideas  upon  many  important  points. 

I  must  now,  my  dear ,  bid  you  farewell  ;  I  need  not 

tell  you  what  pleasure  it  gives  me  to  hear  from  you  ;  nor  how 
earnestly  I  wish,  that  you  may  find  the  peace  and  comfort 
you  are  seeking.  My  earnest  prayer  is  that  the  promised 
"  Spirit  of  trutrT"  may  be  with  you,  to  "  guide  you  into  all 
truth."  The  weaknesses  you  own  to  me  are  exactly  what  I 
have  felt,  and  do  ieel  myself;  but  God  will  overcome  them 
for  us,  and  enable  us  to  "  bring  every  thought  into  subjection 
to  the  obedience  of  Christ."  I  am  sometimes  afraid,  that 
my  using  so  much  Scripture  language,  may  appear  like  cant 
or  affectation  to  you ;  but  I  do  it,  because,  when  I  express 
myself  in  the  sense,  and  as  much  as  possible  in  the  words, 
of  Scripture,  I  have  less  fear  of  misleading  you,  or  of  mixing 
my  own  earthly  ideas  with  the  pure  and  heavenly  truths  on 
which  we  are  conversing.' 

Again — 

Stoke,  Jan.  22,  1827. 

'  Though  I  have  not  yet  heard  of  you,  I  am  sure  that  all  things 
are  going  on  well  with  you,  since  the  very  God  of  love  is  be- 
come your  God,  and  will  be  your  Father  and  guide  for  ever. 
May  you  know  more  and  more  every  day  of  his  forgiving 
love,  and  be  led  to  feel  that  you  are  with  Jesus,  "  who  has 
loved  you,  and  washed  you  from  your  sins  in  his  own  blood  !" 
O  my  dear  friend,  my  heart  is  full  of  joy,  when  I  think  that 
the  Lord  has  taught  you  to  seek  happiness  in  Him.  "Bless- 
ed are  they  that  hunger  and  thirst  after  righteousness" — says 
this  precious  Saviour — "for  they  shall  be  filled."  Therefore 
from  his  own  words  I  have  a  warrant  to  call  you  "  blessed  ;" 
and  if  he  has  given  you  himself,  I  care  not  what  else  he 
takes  from  you  ;  knowing,  as  I  do,  that  you  can  want  nothing 
that  is  good  for  you,  while  the  Lord  of  life  and  glory  is  yours. 
What  a  blessed  prospect  lies  before  you  !  The  same  Spirit 
that  has  been  showing  you  the  vanity  and  sinfulness  of  your 
own  heart,  will  not  stop  short  there.  No:  He  will  "guide 
you  into  all  truth;  He  will  take  of  the  things  of  Christ,  and 
show  them  unto  you :"    He  will  "  shed  abroad  the  love  of 


MARY  JANE  GRAHAM.  121 

God  in  your  heart:"  He  will,  in  His  own  time,  "fill  you 
with  joy  and  peace  in  believing;"  He  will  bring  you  on 
"from  strength  to  strength,"  and  "from  glory  to  glory,"  till 
at  length  He  removes  you  hence,  to  that  heaven,  where  you 
shall  see  Christ  as  He  is,  be  like  Him,  and  dwell  with  Him 
for  ever.  Now  you  have  nothing  to  do  but  to  live  upon  the 
fulness  of  Jesus,  casting  away  your  own  righteousness,  which 
is  no  better  than  filthy  rags :  your  own  strength,  which  is 
mere  weakness ;  and  your  own  wisdom,  which  is  foolishness 
with  God.  You  must  put  forth  the  hand  of  faith,  and  lay 
hold  of  the  righteousness  of  Jesus,  which  He  offers  you  as 
His  free  gift,  Rom.  v.  15,  21 — His  strength,  which  is  suffi- 
cient for  you ;  2  Cor.  xii.  9,  10.  Eph.  vi.  10.  Phil.  iv.  13. 
1  John  iv.  4 — and  his  wisdom,  which  is  also  freely  yours  for 
Christ's  sake.  1  Cor.  i.  30.  Only  go  on  asking  him  for 
more,  more,  still  more  of  his  precious  love.  He  cannot  deny 
it  you ;  for  he  has  said,  "  that  whatsoever  ye  shall  ask  in  his 
name,  he  will  give  you."  You  cannot  ask  too  much ;  for 
think  of  the  great  things  the  apostles  asked,  Eph.  iii.  14 — 19; 
yet  he  concludes  all  by  saying,  "  Unto  him  that  is  able  to  do 
exceeding  abundantly  above  all  that  we  ask  or  think.1''     Dear 

,  is  not  ours  a  happy  lot  1     "  If  God  be  for  us,  who 

can  be  against  us1?  Who  shall  lay  any  thing  to  the  charge 
of  God's  elect?  It  is  God  that  justifieth  :°who  is  he  that 
condemneth  1  It  is  Christ  that  died;  yea,  rather,  that  is  risen 
again;  who  is  even  at  the  right  hand  of  God;  who  also 
maketh  intercession  for  «s."  Here  is  our  anchor  of  hope — 
Christ  died;  Christ  is  risen;  Christ  intercedes.  When 
Satan,  or  our  own  evil  conscience  accuses  us,  we  are  too  apt 
to  look  for  comfort  to  something  in  ourselves.  In  this  we 
shall  always  be  disappointed ;  if  we  look  to  Christ,  we  never 
shall.  May  he  teach  us  by  his  own  Spirit  how  to  live  by 
faith  in  him.  I  long  to  hear  from  you,  and  to  know  whether 
you  have  yet  been  able  to  find  peace  in  God.  This  precious 
gift  will,  I  know,  be  bestowed  upon  you.  Do  tell  me  all  you 
feel,  and  let  me  often  have  a  letter  from  you;  for,  believe  me, 
scarcely  anf  thing  can  afford  me  greater  pleasure. 

*  I  pray  that  your  communications  may  always  bring  me 
the  happy  news,  that  you  are  more  and  more  devoted  to  our 
dearest  Lord,  in  whom,  may  we,  my  dearest  friend,  become 
daily  more  united.  There  is  a  common  friendship  which  is 
very  delightful ;  but  there  is  a  communion  of  spirit,  peculiar 
to  those  who  love  the  Lord  Jesus ;  and  this  is  what  I  trust 
l  2 


122  MEMOIR  OF 

He  will  grant  to  us ;  for  it  will  last,  when  common  friendship 
has  been  long  withered  by  the  hand  of  death.  May  you  be 
blessed  with  every  spiritual  blessing,  and  rooted  and  ground- 
ed in  love.     This  is  the  prayer  of,  &c.' 

The  next  letter  exhibits  accurate  discrimination,  and  a  high 
standard  of  Christian  Experience. 

'I  was  much  interested,  my  dearest  friend,  in  what  you 
said  about  mingling  earthly  with  heavenly  feeling.  It  is  a 
difficult  question,  and  one  which  I  am  sure  I  am  not  fit  to  an- 
swer. Only  I  think,  we  may  in  some  degree  know  whether 
our  love  is  of  the  right  kind  or  not,  by  asking  ourselves  wher 
ther  it  really  is  God  that  we  love  in  our  friends,  and  in  our 
communion  with  them  :  whether  we  love  those  that  are  in 
Christ,  incomparably  more  than  those  who  are  not  in  him ; 
and  whether  after  all  we  could  give  up  the  society  of  the  very 
best  and  dearest  of  them  all,  rather  than  lose  one  particle  of 
God's  favour.  Surely  we  may  love  our  friends,  and  that  most 
dearly,  for  God  requires  it  of  us  ;  but  then  "  he  that  loveth 
father  or  mother  more  than  him,  is  not  worthy  of  him."  Love 
to  our  friends  seems  the  purest  earthly  feeling.  Yet  I  think, 
if  we  find  ourselves  enjoying  devotion  in  its  social  privileges, 
more  than  in  personal  communion  with  God,  our  devotion 
cannot  have  been  altogether  of  a  spiritual  character.  But 
while  we  lament  over  the  weakness  and  inconsistency  which 
spoil  our  holiest  actions,  and  defile  the  sweetest  affections 
God  has  given  us,  let  us  take  comfort  in  the  thought,  that 
"  we  have  not  an  high  priest,  who  cannot  be  touched  with  a 
feeling  of  our  infirmities,"  "  He  knoweth  our  frame,  he  re- 
membereth  that  we  are  dust;"  and  (what  should  raise  our 
gratitude  to  the  highest  pitch)  he  himself  has  been  made 
dust,  like  unto  our  miserable  dust  in  all  things,  except  sin, 
on  purpose  that  he  might  be  able  to  "  have  compassion  on  the 
ignorant,  and  on  those  who  are  out  of  the  way."  There  is 
such  a  clear  view  given  to  us  in  the  Epistle  to  the  Hebrews 
of  the  twofold  nature  of  the  Lord  Jesus,  that  I  derive  unspeak- 
able comfort  from  studying  it.  Scarcely  any  book  makes  me 
see  so  clearly  that  he  is  the  Lord  God,  "  dwelling  in  light  in- 
accessible, whom  no  man  hath  seen  or  can  see;"  andyet  that 
he  is  "  .bone  of  my  bone,  and  flesh  of  my  flesh  ;"  able  to  enter 
into  my  feelings,  to  pity  my  weaknesses,  and  to  sympathize 
with  me  in  my  temptations.  O  if  we  could  but  dwell  upon 
this  wonder  more !  it  is  "  the  wisdom  of  God,  and  the  power 


MARY  JANE  GRAHAM.  *    123 

of  God."  "  Angels  desire  to  look  into  it ;"  "  the  spirits  of 
the  just"  are  for  ever  learning1  more  about  it;  and  I  know  of 
nothing  so  likely  to  make  the  souls  of  God's  people  here  like 
those  who  are  above,  as  the  continual  contemplation  of  this 
marvellous  love  of  God,  in  manifesting  himself  in  the  flesh. 
Dear  M.,  how  soon  we  shall  see  him  face  to  face,  "  whom 
having  not  seen  we  love !"  Let  us  seek  to  become  intimate- 
ly acquainted  with  him  here.  Let  us  be  often  conversing 
with  him,  and  always  near  to  him,  that  he  may  not  have  to 
say  to  us ;  "I  never  knew  you."  He  will  never  say  this  to 
us;  but  our  watchful  enemy  may  in  some  dark  hour  suggest 
such  a  thing  to  us  ;  and  then  how  delightful  to  be  able  to 
refute  such  a  suggestion,  by  the  memory  of  all  the  intimate 
communion  we  have  enjoyed  with  Jesus;  to  be  able  to  appeal 
to  this  dearest  friend  himself,  that  so  far  from  never  having 
known  him,  we  have  known,  desired,  loved  nothing  else  in 
comparison  of  him.  Would  that  this  were  my  case  now ! 
But  I  feel  as  far  away  from  Jesus,  as  if  he  were  quite  a 
stranger  to  my  soul.  My  heart  seems  but  to  backslide  ;  and 
I  cannot  help  continually  thinking  of  that  bitter  complaint  of 
Job's :  "  O  that  I  were  as  in  months  past,  as  in  the  days 
when  God  preserved  me ;  when  his  candle  shined  upon  my 
head,  and  when  by  his  light  I  walked  through  darkness." 
Still  I  know  that  God  "will  heal  my  backsliding,  and  love 
me  freely ;"  for  though  I  am  changed,  "  he  changes  not." 
But  how  strange  it  is,  that  our  hearts  should  ever  be  so  alien- 
ated from  God,  after  having  once  known  how  sweet  it  is  to 
love  him !  Surely  the  character  of  long-suffering,  so  offen 
given  to  God  in  the  Scripture,  has  never  been  manifested  by 
any  one  in  so  many  instances  as  to  me.  Let  us  not  forget, 
dearest  M — ,  to  pray  for  one  another,  "  that  our  hearts  may 
be  knit  together  in  love,  and  unto  all  riches  of  the  full  assur- 
ance of  understanding,"  that  we  may  daily  increase  in  the 
"  knowledge  of  him,  whom  to  know  is  life  eternal."  ? 

The  interesting  tone  of  Christian  simplicity  which  the  fol- 
lowing letter  breathes,  is  worthy  of  remark. 

August  4,  1825. 
*  You  will  perhaps  be  surprised  to  receive  a  letter  so  soon 
after  my  last.  But  I  feel  this  morning  an  irresistible  wish  to 
write  to  you,  to  which  I  was  moved  whilst  praying  for  you ; 
and  in  the  strength  of  Jesus  I  will  speak  to  you  only  of  him. 
Perhaps  I  shall  to-day  receive  a  letter  from  you  :  I  shall  be 


124  MEMOIR  OP 

very  glad,  because  I  am  so  anxious  to  know  that  you  have 
devoted  yourself  in  the  fullest  manner  to  him,  who  gave  up 

his  life  for  you.     My  dear -,  I  do  not  know  whether  you 

are  feeling  with  me ;  but  it  is  a  cheering  hope  to  me,  that  I, 
who  have  so  often  encouraged  you  in  the  greatest  sin  which 
a  redeemed  soul  can  commit ;  that  of  indifference  to  the  ser- 
vice and  love  of  the  Redeemer  may  now  be  an  instrument 
in  his  hands  to  animate  you  to  very  different  feelings.  We 
have  given  way  to  a  very  unfaithful  spirit  in  our  fears, 
and  in  our  repugnance  to  speak  in  his  name.  Let  us  only 
believe,  that  when  he  grants  us  the  inestimable  privilege  of 
carrying  to  any  one  the  blessed  news  of  his  gospel ;  "  it  is 
not  we  that  speak,  but  the  Spirit  of  our  Father  which  speak- 
eth  in  us."  This  feeling  that  we  are  nothing,  but  that  he 
is  every  thing  in  us,  would  give  us  a  confidence  full  of  joy, 
and  at  the  same  time  without  pride.  It  is  indeed  the  height 
of  happiness  to  follow  him  like  a  little  child,  to  live  in  Christ 
and  out  of  ourselves.  Oh !  had  I  but  a  constant  sight  of  his 
love !  but  he  "  is  faithful,  who  will  stablish  us,  and  keep  us 
from  evil."  Let  us  confide  in  him  ;  let  us  tell  him  that  we 
are  not  able  to  move  a  single  step  towards  him,  that  we  can- 
not love  him,  nor  believe  in  his  name.  His  goodness  will 
allure  us,  his  power  preserve  us,  his  strength  will  be  given 
us  in  exchange  for  our  weakness,  and  we  shall  find  an  inde- 
scribable delight  in  being  able  to  do  all  in  Christ.' 

To  her  cousin  she  writes  in  this  affectionate  and  encour- 
aging strain : — 

November  27,  1827. 

1  Let  me  tell  you,  my  dear  friend,  how  sincerely  and  affec- 
tionately I  sympathize  with  you  in  the  feelings  you  express 
with  regard  to  the  most  important  of  all  subjects.  My  dear- 
est cousin,  go  on  seeking.  There  are  pleasures,  rivers  of 
pleasures,  whereof  the  true  Christian  drinks  with  unspeaka- 
ble delight ;  and  in  his  own  time  Jesus,  the  good  Shepherd, 
will  lead  you  to  these  fountains  of  living  water.  Already 
he,  who  "called  his  own  sheep  by  name,  and  leadeth  them 
out"  from  the  world  of  sin,  has  called  you  by  his  own  word, 
speaking  to  your  soul.  Do  but  be  willing,  as  Levi,  "to  rise 
up,  leave  all,  and  follow  him  ;"  and  you  will  find  that  he 
will  lead  you  in  the  pleasant  and  peaceful  way.  For  every 
vain  pleasure  that  he  calls  upon  you  to  give  up,  he  will 
give  a  thousand  solid  and  real  pleasures,  which  it  hath  not 
entered  into  the  worldling's  heart  to  conceive.' 


MARY  JANE  GRAHAM.  125 

The  next  letter,  written  to  her  cousin,  marks  the  instruction, 
obligation,  and  encouragement  connected  with  the  hour  of 
"  trouble,"  that  time  "  to  which  man  is  born,"  and,  when  to 
the  unhumbled  and  unsanctified  mind,  the  resources  of  the 
world  often  aggravate  suffering,  instead  of  contributing  sup- 
port. 

March  20,  1825. 
*  Our  meeting,  my  dear  friend,  must  be  deferred  to  a  future 
time,  if  ever  it  takes  place  in  this  world.  But  there  is  another 
meeting,  to  which  we  may  safely  look  forward,  if  we  are  the 
children  of  God  through  Christ  Jesus;  and  this  will  be  in 
the  presence  of  our  best  and  dearest  friend,  who  so  loved  us, 
as  to  "  purchase  us  with  his  own  blood."  How  happy,  how 
very  happy  it  would  make  me,  to  know  that  my  much-loved 
cousin  was  making  it  the  grand  object  of  her  life  to  seek  for 
salvation  through  the  all-sufficient  Saviour;  and  that  we 
were  united,  not  only  by  the  strong  ties  of  relationship  and 
affection,  but  also  by  that  bond  of  the  Spirit,  which  makes  all 
the  redeemed  people  of  Christ  to  be  of  one  heart  and  one  soul ! 
Let  us  pray  for  this  one  thing,  to  be  devoted  to  the  Lord 
Jesus;  it  is  heaven  begun  on  earth.  -The  severe  trial  with 
which  it  has  pleased  our  gracious  God  to  afflict  us,  has  given 
us  an  additional  reason  to  write  vanity  upon  all  human  hopes 
and  expectations :  and  I  hope  I  may  say,  that  it  has  driven  us 
to  seek  for  comfort  in  those  things  which  alone  can  give  any 
real  relief  to  a  mind  under  the  pressure  of  grief.  Painful 
indeed  it  is  to  speak  about  any  thing,  which  brings  with  it 
such  afflicting  recollections.  Yet  1  feel,  that  I  cannot  and 
must  not  leave  it  till  I  have  entreated  you,  my  beloved  friend, 
to  join  me  in  seeking  a  "  friend  that  sticketh  closer  than  a 
brother,"  whom  no  length  of  time,  or  adverse  circumstances 
can  take  from  us.  Into  his  gracious  ear  we  may  pour  all  our 
complaints  ;  "  in  all  our  afflictions  he  will  be  afflicted."  And 
one  glimpse  of  his  love  will  enable  us  to  rejoice  in  the  midst 
of  tribulation.  But  there  is  one  condition:  "  Give  me  thine 
heart."  He  must  have  all  or  none.  A  divided  heart  he  will 
not  accept.  A  heart  that  indulges  in  any  one  sin,  that  cleaves 
to  any  one  worldly  vanity,  can  never  be  the  residence  of  his 
pure  Spirit;  he  must  have  the  whole  heart;  every  thought, 
every  faculty,  every  affection  must  centre  in  him.  And  who 
is  able  to  perform  this  condition  1  I  am  sure  neither  you  nor 
I  can;  for  we  are  carnal,  and  "the  carnal  heart  is  enmity 


126  MEMOIR  OF 

against  God."  Well  then,  my  dear ,  let  us  simply  be- 
lieve on  him  to  effect  all  this  for  us.  Let  us  come  to  him  as 
sinners ;  for  "  His  blood  cleanseth  from  all  sin."  Let  us 
come  as  wretched,  and  poor,  and  blind  ;  and  he  "  will  fill  our 
minds  with  joy  and  peace  in  believing,"  will  give  us  "  gold 
tried  in  the  fire,  that  we  may  be  rich,"  and  will  cause  his 
Spirit  to  shine  into  our  dark  hearts,  "  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ." 
True,  we  cannot  love  him  of  ourselves ;  but  he  can  compel 
even  our  hearts  to  love  him.  O  may  he  reveal  himself  to  your 
soul,  and  give  you  such  discoveries  of  his  amazing  love,  as 
may  constrain  you  to  make  him  your  "  all  in  all." 

In  another  letter  on  the  same  subject,  we  find  her  taking 
her  chair  by  the  side  of  her  afflicted  friend,  and,  like  a  true 
daughter  of  consolation,  "  comforting  her  with  the  same  com- 
fort, wherewith  she  herself  had  been  comforted  of  God." 

January  18*A,  1828. 

*  My  very  dear  Friend, 

1 A  letter  from informed  me  of  the  very  heavy  trial 

you  have  sustained.  I  did  not  like  immediately  to  intrude 
upon  your  feelings ;  and  since  then,  illness  has  prevented  my 
writing.  How  I  have  longed  to  be  with  you,  and  share  your 
grief,  though  I  am  sensible  of  my  inability  to  afford  you  any 
consolation.  But  I  could  at  least  have  mingled  my  feelings 
with  yours,  and  told  you,  what  however  you  need  not  be  told, 
that  your  losses  and  afflictions  must  ever  be  in  a  measure 
mine.  My  beloved  friend,  would  that  in  partaking  as  I  most 
sincerely  do,  of  your  sorrow,  I  could  in  any  way  lighten  or 
alleviate  it !  But  I  rejoice  in  the  thought,  that  faith  has  uni- 
ted you  to  one,  who  is  the  God  of  comfort ;  and  his  Spirit  is 
the  Comforter.  May  he  shed  abundantly  of  his  precious  influ- 
ence into  your  heart  and  your  dear  sister's  at  this  trying  time ! 
May  he  "  lift  up  the  light  of  his  countenance  upon  you"  both  ! 
and  that  will  turn  your  mourning  into  gladness.  Perhaps 
this  bereavement  will  lead  you  nearer  to  Jesus ;  for  we  have 
an  unfailing  promise,  that  "  all  things  shajl  work  together  for 
our  good."  "  Whom  the  Lord  loveth  he  chasteneth,  even  as  a 
father  the  son  in  whom  he  delighteth :  as  many  as  I  love,  I  re- 
buke and  chasten."  And  then  how  sweet  to  be  assured,  that 
"  in  all  our  afflictions  he  is  afflicted,"  that  in  all  our  troubles 
he  is  near  to  help  ;  that  in  all  our  bereavements  he  is  ready 
to  fill  up  with  himself  the  painful  dreary  void,  which  is  made 


MARY  JANE  GRAHAM.  127 

in  our  hearts.     My  beloved  friend,  I  do  not  say  these  things 
to  you,  "  because  you  know  them  not,  but  rather  because  you 
know  them,"  and  are,  I  trust,  at  this  time  living  upon  them. 
How  vain  were  it  to  speak  to  you  of  earthly  comfort  under 
the  heavy  loss  you  have  sustained !     But  this  is  the  very 
time,  when  God's  children  often  drink  deepest  of  heavenly 
consolation ;  and  I  trust  it  is  thus  with  my  precious  friend. 
I  know  that  our  heavenly  Father  has  afflicted  you  in  very 
faithfulness ;    and  though  for  the  present  your  chastisement 
must  seem  "  grievous"  indeed  to  you,  yet  hereafter  it  shall 
bring  forth  in  you  "  the  peaceable  fruits  of  righteousness." 
In  the  mean  time  may  you  be  taught  to  lay  hold  on  the  gra- 
cious invitation  to  "  call  upon  God  in  the  time  of  trouble !" 
Make  David's  words  your  own — "  From  the  end  of  the  earth 
will  1  cry  unto  thee,  when  my  heart  is  overwhelmed ;  lead 
me  to  the  rock  that  is  higher  than  I."     "  What  time  I  am 
afraid,  I  will  trust  in  thee."     "  My  soul  trusteth  in  thee,  and 
in  the  shadow  of  thy  wings  will  I  make  my  refuge,  until  these 
calamities  be  overpast."     "In  the  day  of  my  trouble  I  will 
call  upon  thee ;  for  thou  wilt  answer  me."     And  may  you,  my 
dear  friend,  be  able  to  apply  to  yourself  the  words  of  our  God 
— "  Behold,  I  have  refined  thee,  but  not  with  silver  :  I  have 
chosen  thee  in  the  furnace  of  affliction."     "  I,  even  I,  am  he 
that  comforteth  you — as  one  whom  his  mother  comforteth,  so 
will  I  comfort  you."     "  In  a  little  wrath  I  hid  my  face  from 
thee  for  a  moment ;  but  with  everlasting  kindness  will  I  have 
mercy  on  thee,  saith  the  Lord  thy  Redeemer."     I  would  not 
obtrude'  my  own  words  on  you  upon  an  occasion  like  this. 
But  I  may  hope  that  the  Spirit  of  truth  will  bless  his  words 
to  your  comfort ;  so  I  fear  not  to  tire  you  with  the  repetition, 
for  they  are  always  new — "  O  God,  thou  art  my  God."     Here 
is  a  balm  for  every  wound  ;  yes,  he  is  your  God.     Wisdom 
and  tenderness  shall  form  the  basis  of  all  his  dealings  towards 
you ;  and  he,  who  is  so  wise  and  so  tender,  is  engaged  to  do 
you  nothing  but  good  all  the  days  of  your  life.     I  did  not 
mean  to  have  written  so  much,  knowing  that  even  the  sympa- 
thy of  friendship  may  sometimes  be  an  interruption  to  our 
own  feelings.    But  I  now  leave  off,  begging  you  to  accept  the 
warmest  affection  of,  &c.' 

How  delightful  is  the  confidence  which  Miss  Graham  here 
expresses  in  the  support  of  the  simple  word  of  God  in  the 
hour  of  affliction !  Though  her  letter  affords  some  of  her 
own  beautiful  thoughts,  yet  her  main  effort  is  perceptible 


128  MEMOIR  OP 

throughout ;  not  to  strain  her  mind  to  force  out  something 
original  or  striking,  but  to  bring  forward  the  encouraging 
promises  of  Scripture,  as  far  more  powerful  than  the  product 
of  her  own  thought.      This  is  honouring  the  word  of  God.'' 

The  next  letter  relates  personally  to  herself,  and  gives  a 
lively  description  of  her  state  of  mind,  with  a  happy  transi- 
tion from  her  own  playful  spirit,  to  a  more  serious  and  edifying 
strain. 

April,  1827. 

1 1  am  sure  that  I  am  very  old  for  my  age.  It  is  not  com- 
mon at  twenty-four  to  live  upon  the  past  as  I  do ;  most  peo- 
ple would  rather  feed  upon  pleasant  hopes  of  the  future,  but 
that  is  a  thing  I  never  do  without  trembling.  It  is  not  that  I 
have  the  least  doubt  of  every  thing  being  ordered  for  my  hap- 
piness ;  but  I  dread  passing  my  life  in  this  painful  uncertainty, 
and  I  think  this  requires  more  faith  than  to  pass  it  in  the 
most  severe  affliction.  Besides,  I  am  afraid  of  living  in  a 
kind  of  tertian  fever ;  for  either  I  am  very  hot  or  very  cold. 
I  am  incapable  of  an  equal  temperament  in  any  thing.  A 
person  who  knows  me  this  month,  would  not  know  me  the 
next.  I  do  not  know  myself;  God  knows  me  ;  he  knows 
all  my  weakness,  all  my  vanity;  however,  all  this  does  not 
cause  him  to  forsake  me.  When  I  stray,  he  seeks  me  ;  when 
I  return,  he  receives  me  with  tenderness ;  when  I  doubt,  he 
assures  me ;  when  I  am  unhappy,  he  consoles  me.  Surely 
he  can  give  me  strength  to  devote  myself  wholly  to  him,  and 
not  to  turn  away  again  from  his  ways.' 

Another  letter  affords  a  beautiful  illustration  of  her  spirit- 
uality of  mind  connected  with  the  recollection  of  her  literary 
pursuits. 

Chudleigh,  Sept.  1827. 

'  You  are  then  at ,  where  you  lead  a  very  pleasant  life, 

but  where  you  are  not  happy,  because  he  who  is  your  happi- 
ness no  longer  cheers  you  with  his  presence.  I  also  am  very 
gay.  I  am  here  to  my  heart's  content;  and  I  am  not  happy, 
because  I  cannot  find  my  God — my  beloved.  I  find  that  we 
"  are  the  salt  of  the  earth  ;"  but  that  this  "  salt  has  lost  its 
savour,  and  is  no  longer  good  for  any  thing,  but  to  be  thrown 
away  and  trodden  under  foot  of  men."  But  the  infinite  com- 
passion of  Jesus  will  not  suffer  it  to  be  so  with  us,  and  there- 
fore he  causes  us  to  feel  incessantly  bitter  inquietudes,  which 


MARY  JANE  GRAHAM.  129 

will  not  suffer  us  to  rest  without  returning  to  him.  In  the 
meantime  we  are  both  in  a  new  place,  which  we  shall  per- 
haps never  see  again.  Shall  we  quit  this  place  without  leav- 
ing there  some  savour  of  the  name  of  Jesus  Christ?  It  is 
delightful  to  be  able  to  create  recollections  as  exquisite  as 
those  awakened  by  the  beautiful  images  of  Petrarch  and 
Tasso.  But  it  is  much  more  delightful  to  remember  every 
place,  where  we  have  seen  some  soul  converted  to  God  ;  this 
recollection  will  solace  us  at  a  time  when  all  the  delights  of 
our  Tasso  will  appear  but  a  vain  dream.  I  do  not  say  this, 
because  I  feel  as  I  speak.  I  see  it  in  my  understanding,  but 
it  does  not  reach  to  my  heart.  However,  I  speak,  because  I 
desire  to  feel  it,  and  that  you  should  feel  it  too.  I  wish  to 
love  Tasso,  and  other  studies,  only  for  the  love  of  God,  and 
to  give  all  to  his  service.  But  I  love  them  too  much  for  my- 
self; and  yet  I  do  not  think  it  would  be  right  to  give  them 
up,  since  they  may  one  day  be  of  use  to  me.' 

We  will  now  present  a  few  letters,  which  will  introduce 
us  to  a  nearer  view  of  the  exercises  of  her  own  mind.  She 
appears  to  have  been  deeply  harassed,  in  common  with  the 
great  Apostle,  with  that  painful  conflict,  which  his  own  in- 
spired pen  has  so  graphically  described  in  Rom.  vii. — a  chap- 
ter, which — though  unintelligible  to  the  world,  and  even  to 
the  merely  external  professors  of  the  gospel — unfolds  more 
or  less  of  the  secret  history  of  every  Christian's  heart.  The 
following  letter,  of  an  early  date,  marks  her  mind  exercised 
in  the  painful  sense  of  her  own  deficiencies,  while  anxiously 
engaged'  in  the  pursuit  of  that  knowledge,  which  was  the 
basis  of  all  that  was  valuable,  both  in  her  intellectual  and 
spiritual  character. 

June,  1823. 
«  No — I  have  not  yet  regained  my  peace  of  mind.  It  is  a 
guest  which  will  not  dwell  in  a  soul  so  weak  -and  vain  as 
mine.  I  have  again  read  a  passage  in  Mason.  But  I  find, 
that  although  self-knowledge  is  the  most  excellent  kind  of 
wisdom  a  man  can  possess,  yet  there  is  a  sort  of  self-know- 
ledge which  only  debases  and  hardens  the  soul  ;  and  this  is 
exactly  the  kind  with  which  I  am  furnished.  And  whilst 
true  self-knowledge  introduces  order  and  light  into  the  soul, 
as  when  the  sun  enlightens  the  earth ;  the  self-knowledge 
which  I  possess  rather  resembles  the  lightning  which  shines 
for  a  moment,  and  shows  all  the  desolation  which  the  storm 
M 


130  MEMOIR  OF 

has  produced,  and  which  itself  increases  the  desolation.  To 
know  oneself  miserable,  but  not  to  be  willing  to  use  the 
means  of  being-  happy ;  to  know  oneself  a  sinner,  but  to  flee 
from  and  abandon  the  Saviour  of  sinners,  has  been  a  true  de- 
scription of  my  feelings." 

To  her  cousin  she  expresses  some  grounds  of  thankful 
recollection  for  Christians,  who  are  called  in  "  the  days  of 
their  youth"  to  the  service  of  their  God  and  Saviour. 

*  My  dearest  , 

'  I  seem  to  have  so  much  to  say  to  you,  that  I  scarcely  know 
where  to  begin.  I  am  not  now  afraid  of  indulging  in  a  little 
effusion  of  my  feelings  to  you,  as  they  begin  to  sit  less  heavy 
upon  my  heart.  I  begin  to  feel  a  sort  of  assurance,  that  it 
will  ere  long  be  "  with  me  as  in  months  past,  when  the  can- 
dle of  the  Lord  shined  upon  my  head."  Yet  I  cannot  tell 
you  that  I  enjoy  any  thing  of  really  spiritual  feeling.  Oh! 
that  has  been  too  long  stifled  to  awake  at  once  to  anything 

like  life  and  vigour.*     Dear ,  let  us  be  more  careful  than 

we  have  hitherto  been,  not  to  quench  the  spark  of  Divine  life 
in  our  hearts,  not  to  suffer  the  love  of  the  world  to  enter 
where  the  Holy  Spirit  has  deigned  to  erect  a  temple  to  Him- 
self. I  must  tell  you  the  thought  which  struck  me  yesterday, 
and  roused  me  more  effectually  than  any  thing  for  some  time 
past  has  done.  It  was  a  sense  of  the  blessedness  of  being 
called  in  our  youth  to  the  knowledge  of  God,  now  that  our 
feelings  are  fresh,  and  our  habits  unformed  ;  before  we  have 
entered  into  the  pleasures,  company,  and  temptations  of  the 
world.     It  seems  as  though  we  had  through  the  mercy  of  our 

*The  writer  feels  it  right  to  notice  this  sentence  as  a  subtle  form 
of  legality,  very  prevalent  with  young  Christians,  and  not  unknown 
to  exercised  Christians  in  a  higher  stage  of  maturity.  The  chastise- 
ment of  the  rod  is  indeed  numbered  among  the  rich  provisions  of  the 
Everlasting  Covenant;  and  usually  the  Lord  makes  the  backslidings 
of  his  children  the  instruments  of  his  salutary  correction.  [Jer.  ri. 
19.]  But  let  us  never  seem  to  dictate  to  him  the  mode  of  his  disci- 
pline, and  especially  let  us  not  limit  the  absolute  and  unbounded 
freedom  of  the  gospel,  which  opens  the  -way  of  immediate  and  com- 
plete acceptance  to  those  who  deserve  a  more  protracted  banishment 
from  his  favour.  The  expectation  of  an  indefinitely  distant  return 
paralyzes  the  present  effort ;  while  the  freeness  of  mercy  opens  the 
door  of  instant  hope  for  the  most  hopeless.  [Isa.  xliii.  23,  25,]  and 
indeed  produces  the  constraining  motive  to  the  first  step  of  penitence. 
[Ib.xliv.  22.] 


MARY  JANE  GRAHAM.  131 

Saviour,  been  turned  into  the  broad  path  of  destruction  while 
yet  upon  the  threshold — before  we  could  have  a  long  and 
weary  way  of  sin  to  retrace.  Are  not  these  mercies,  which 
call  for  our  warmest  gratitude  1  Shall  I  tell  you  another 
light,  which  then  struck  me  more  forcibly  than  I  had  ever  felt 
it  before  1  Is  it  not  a  blessing  to  have  been  enabled  to  enter 
decidedly  upon  a  life  of  religion,  before  we  had  formed  any 
connexion  contrary  to  it]  Now  every  thing  seems  open  be- 
fore us.  The  narrow  path  has  been  for  us  divested  of  half  its 
difficulties ;  and  great  will  be  our  sin  and  misery,  if  we  walk 
not  in  it  with  a  cheerful  devoted  resolve,  that  every  future  step 
may  be  for  his  glory,  who  first  led  us  into  it.' 

The  next  letter  displays  the  jealous  though  exquisite  en- 
joyment of  her  sources  of  legitimate  pleasure  in  the  work  of 
God. 

Hastings,  July  1823. 
1 1  am  no  longer  sad,  unless  a  pleasure  too  profound  for 
laughter  or  gaiety  can  be  called  sadness.  There  are  times 
when  I  feel  unhappy,  because  I  am  so  happy — because  I  can 
derive  such  exquisite  enjoyment  from  objects  which  pass 
away  in  a  moment,  whilst  the  things  of  eternal  duration  make 
only  a  light  and  free  impression  on  my  soul.  I  cannot  how- 
ever forbid  myself  from  enjoying  the  delights,  which  here  pre- 
sent themselves  every  minute  to  my  mind ;  and  you  must 
pardon  me  if  I  fatigue  you  with  many  absurdities.' 

The  following  allusion  to  her  early  attainments  cannot  fail  of 
interesting  the  reader. 

'  There  are  periods  in  the  life  of  every  person,  which  have 
respect  only  to  the  intellect,  but  which  affect  however  all  the 
rest  of  the  life,  and  to  which  may  be  traced  up  almost  all  the 
intellectual  qualities  which  that  person  possesses.  It  ap- 
pears to  me,  that  the  period  to  which  my  mind  recurs  with 
the  greatest  pleasure  is  that,  when  I  began  to  learn  Milton  as 
a  simple  act  of  memory.  What  a  low  and  unworthy  motive  ! 
However,  when  my  soul  began  to  open,  to  understand  a  little 
his  noble  ideas,  so  entire  a  change  was  made  in  my  inclinations 
and  taste,  that  I  can  hardly  believe  myself  to  be  the  same  per- 
son.' 

The  next  letter  gives  a  profitable  application  of  Scripture, 
together  with  an  interesting  train  of  remark. 

June,  1823. 
1  One  text  of  Scripture  has  lately  dwelt  much  upon  my 


132  MEMOIR  OF 

mind,  and  seemed  like  a  sentence  of  condemnation  upon  my 
worldly-mindedness  and  inconsistency.  It  is  that  short  but 
expressive  description  of  the  conversion  from  sin — "  And  he 
rose  up,  and  left  all,  and  followed  him."  Oh  !  what  a  warn- 
ing, and  yet  by  me  unheeded  warning!  does  it  seem  to  rise 
and  shake  off  these  fetters  of  sloth  and  inactivity — to  leave 
all,  even  the  dearest  friends,  the  most  deeply-rooted  habits, 
which  can  come  in  the  way  of  this  grand  end,  and  to  follow 
Jesus  through  affliction  and  difficulties,  in  all  the  meek  sim- 
plicity and  lowly  dependence  of  a  little  child.  May  he  give 
us  strength  thus  to  follow  his  loved  footsteps  !  May  he  en- 
able us  to  walk  hand  in  hand,  mutually  encouraging  and  sup- 
porting each  other,  till  we  come  to  the  presence  of  his  glory, 
there  to  abide  for  ever !  I  well  know  the  feeling  you  mention 
with  regard  to  another  world.  But  when  thinking  of  this,  I 
am  unfortunately  apt  to  reverse  it,  and  to  consider  the  past  as 
a  painful  dream,  and  the  present  something  too  disagreeable 
to  be  real ;  while  I  look  forward  to  future  hopes  and  schemes, 
till  the  dreams  of  my  imagination  assume  the  shape  of  de- 
lightful realities  :  and  in  stretching  forward  to  them,  I  for- 
get, that  it  is  only  in  the  sober  and  continual  routine  of  pre- 
sent duties,  that  I  can  hope  to  attain  those  delightful  expec- 
tations.' 

Her  seasons  of  prayer  appear  to  have  been,  in  common 
with  all  Christians,  times  of  severe  conflict.  The  following 
extract,  after  alluding  to  the  blots  that  too  often  deform  the 
profession  of  the  Gospel,  alludes  to  this  point : 

Torquay,  April  \1,  1825. 

*  How  many  ways  there  are  of  dishonouring  the  Christian 
profession  !  some  by  ill  humour ;  we  by  coldness ;  some  by 
immoderate  zeal  ;  others  by  the  fear  of  man.  Oh  !  my  dear 
friend,  let  us  seek  to  ornament  our  profession  ;  let  us  seek  in 
the  unlimited  compassion  of  our  good  Shepherd  pardon  for  our 
past  extreme  lukewarmness,  and  Divine  strength  to  shake  off 
the  drowsiness  which  oppresses  us.  Not  only  the  prayers 
which  I  offer  for  myself,  but  those  which  I  offer  up  for  you, 
seem  to  be  covered  with  a  cloud,  through  which  they  cannot 
penetrate.  My  prayers  did  I  say  ]  I  do  not  pray — I  am 
frightened  when  I  think  of  the  state  in  which  I  am.  If  you 
are  in  a  more  spiritual  frame,  when  at  the  feet  of  the  Saviour, 
remember  her  who  is  gone  so  far  away.' 

To  another  of  her  correspondents  she  thus  writes. 


MARY  JANE  GRAHAM.  133 

April  30,  1827. 
*  I  can  hardly  tell  you  what  a  strange  state  I  am  in — one 
minute  longing  after  holiness  so  intensely,  that  I  feel  as  if  I 
should  die  if  1  did  not  get  it :  the  next  so  full  of  vain  thoughts, 
that  I  hardly  know  what  real  spiritual  holiness  is.  I  never 
had  such  clear  views  of  the  extreme  depravity  of  my  heart 
and  life.  Every  day  I  learn  something  new  ahout  my  helpless- 
ness, blindness,  and  dreadful  wickedness.  But  though  I  can 
spread  these  things  before  God  in  prayer,  I  cannot  mourn 
over  them ;  or  if  1  do,  it  is  from  a  sense  of  my  misery — not 
from  a  view  of  him  whom  I  have  pierced.  Well !  I  know 
this  hardness  of  heart  is  a  part  of  the  complaint  under  which 
I  groan,  and  which  will  be  removed  by  the  great  Physician. 
But  I  am  sometimes  confounded  by  the  seemingly  contrary 
answers  I  receive  to  prayer,  though  in  the  end  1  feel  the 
dealings  of  God  with  me  to  have  been  wise  and  just.  For 
instance;  after  having  prayed  much  for  a  sense  of  sin,  I  seem 
to  have  been  left  to  the  power  of  it.  I  feel  left  to  striv#with 
a  great  enemy,  who  tramples  me  with  the  greatest  ease  under, 
his  feet.  Let  me  not  unjustly  murmur  against  my  dearest 
and  wisest  Saviour.  For  he  leaves  me  not  long  at  the  mercy 
of  my  cruel  adversary,  but  appears  on  my  behalf  often  when  I 
have  the  least  expectation  of  it.  One  thing  distresses  me 
very  much.  It  is  so  strange.  I  have  for  some  time  past 
scarcely  ever  enjoyed  a  spiritual  sabbath.  I  often  enjoy  a 
sabbath  on  week  days ;  but  when  Sunday  comes  (I  mean  the 
last  three  or  four)  all  my  spiritual  feelings  go ;  religion  seems 
the  dullest  thing  in  the  world,  and  vain  thoughts  the  pleasant- 
est ;  I  cannot  tell  you  how  the  comfort  of  the  day  is  destroyed. 
It  was  the  case  the  whole  of  yesterday  till  quite  night,  when 
the  accidental  opening  upon  this  little  verse  of  Toplady's 
brought  back  the  loveliness  of  Christ  to  my  thoughts  with 
such  sweetness,  and  filled  me  with  such  longings  after  him, 
that  for  some  time  I  could  not  sleep  : 

Less  than  thyself  will  not  suffice, 

My  comfort  to  restore  ; 
More  than  thyself  I  cannot  crave, 

And  thou  canst  give  no  more. 

O  to  be  "filled  with  all  the  fulness  of  God!"  to  have 
"  Christ  dwelling  in  our  hearts  by  faith  !"  to  be  temples  of 
the  Holy  Ghost !  To  know  that  this  is  mine ;  and  yet  for 
want  of  faith  I  so  often  make  my  heart  as  a  cage  of  unclean 
m  2 


134  MEMOIR  OF 

birds.  My  dearest  friend,  I  have  chosen  this  verse  for  my 
portion,  my  treasure  in  this  world  and  the  next.  I  recom- 
mend it  to  you  ;  and  I  know  God  will  give  it  to  us,  and  abun- 
dantly fulfil  our  wishes  above  all  that  we  can  ask  or  think — 
Ezek.  xliv.  28.  What  a  glorious  portion !  Hard  as  my 
heart  is,  and  blind  as  my  eyes  are,  I  see  and  feel  a  little  of  its 
excellency  :  but  then  so  often  my  soul  forgets  her  joy,  looks 
back  upon  the  world,  and  shrinks  from  the  choice,  which  a 
few  minutes  before  seemed  so  unutterably  desirable.' 
At  another  time  she  writes  in  the  same  strain. 

May  15,  1827. 

'I  think  I  would  give  up  every  prospect  of  worldly  happi- 
ness that  I  have,  or  ever  can  have,  to  have  these  vain  thoughts 
crucified  and  nailed  to  the  cross  of  Jesus ;  and  yet  often,  the 
more  I  want  to  be  delivered  from  them,  the 'more  obstinately 
I  cleave  to  them,  and  I  am  so  tired  of  praying  against  them. 
But  the  everlasting  covenant  fills  me  with  hope  and  comfort, 
"  I  will  put  my  fear  in  their  hearts,  that  they  shall  not  depart 
from  me.  I  will  put  my  law  in  their  inward  parts,  and  write 
it  in  their  hearts."  ' 

The  next  letter  shortly  afterwards  is  of  a  similar  character. 
The  spirit  of  tender  carefulness  that  marks  the  closing  al- 
lusion is  worthy  of  special  remark : 

Stoke,  June  2,  1827. 

4 1  never  wanted  something  to  awaken  and  alarm  me  so 
much  as  I  do  now.  I  think  I  could  be  content  to  have  some 
very  great  affliction,  if  it  would  but  restore  me  to  communion 
with  God.  I  told  you  how  much  vain  thoughts  had  tempted 
and  annoyed  me.  When  I  last  wrote  to  you,  I  felt  confident 
of  being  soon  made  "more  than  conqueror  through  him  that 
loved  me."  But  I  have  lately  left  off  striving  against  them  ; 
and  now  having  turned  "  the  house  of  prayer  into  a  den  of 
thieves,"  I  know  not  how  to  cast  them  out  again.  Oh  !  that 
Jesus  himself  wrould  drive  them  from  his  temple,  though  it  be 

with  a    scourge.     With  regard  to  ,  I  feel  it  more  and 

more  my  duty  to  send  my  letter.  But  what  I  have  written 
has  been  given  to  me,  and  I  am  afraid  to  finish  it,  lest  I  should 
in  my  worldly  and  unbelieving  frame,  mix  something  of  my 
own  with  it.' 

Yet  her  deep  self-abasing  apprehensions  were  not — except, 
possibly,  at  seasons  of  temptation — tinctured  with  desponden- 


MARY  JANE  GRAHAM.  135 

cy.  From  the  tone  of  many  of  the  preceding  letters  it  is  evi- 
dent, that  she  knew  the  fulness  of  her  resources  in  the  pro- 
mises of  the  Gospel :  and  in  her  prostrate  humiliation  of  soul 
she  did  not  cease  to  plead  them  to  the  uttermost  of  her  war- 
ranted expectations.     Thus  she  writes  to  her  friend  : 

1 and  I,  and  all  took  the  sacrament  yesterday.     I  never 

felt  so  much — "  the  remembrance  of  these  our  misdoings  is 
grievous  ;  the  burden  of  them  is  intolerable."     Is  it  not  great 
and  free  love,  which  has  made  that  a  burden  to  us,  which  was 
once  our  delight ;  and  that  intolerable,  which  we  once  drank 
up  like  water  1     But  what  puzzles  and  alarms  me  is,  that  it 
should  be  sometimes  intolerable,  and  yet  not  forsaken;  and 
sometimes  at  the  moment  when  I  feel  it  to  be  intolerable,  the 
struggle  to  give  it  up  is  more  intolerable.     The  only  thing 
that  makes  me  feel  a  holy  hatred  of  sin,  is  the  thought,  that, 
even  when  it  seems  sweetest  to  me,  the  eye  of  Jesus  beholds 
it  as  an  evil  and  a  bitter  thing ;  and  I  shall  soon  look  upon  it 
as  he  does.     It  is  *  that  abominable  thing  which  he  hates." 
It  is  that  abominable  thing  which  my  wretched  abominable 
heart  loves.     But  then  I  do  hate  myself  for  loving  it :  and  I 
do  not  know  any  thing  I  would  not  thank  God  for  depriving 
me  of,  if  it  would  tend  to  make  me  see  sin  as  he  does.   I  know 
this  is  the  way  you  feel.     Then  let  us  take  comfort  in  the 
thought  that  Jesus  has  done  something  for  us,  and  to  us  who 
have  (though  so  little)  more   will  be  given.     "  Open   thy 
mouth  wide,  and  I  will  fill  it ;"  this  often  gives  me  comfort, 
(as  indeed  the  whole  of  the  eighty-first  Psalm  does  :)  butthen 
we  can  no  more  open  our  mouths  than  we  can  fill  them. 
God  must  open  them  wide,  and  fill  them  too.     I  feel  so  much 
comfort  in  thinking  that  we  cannot  open  our  mouths  too  wide ; 
we  cannot  be  too  greedy  of  heavenly  food,  nor  too  grasping  of 
heavenly  riches.     It  is  not  presumption,  but  faith  and  humil- 
ity, to  expect  that  God  for  Christ's  sake  will  fill  our  earthen 
vessels  with  an  eminent  measure  of  his  heavenly  treasures  ; 
and  the  greatest  eminence  in  Christian  grace  is  to  lose  sight 
of  self,  to  be  willing  to  be  least  of  all— to  be  nothing,  and  to 
look  upon  others  as  nothing,  except  as  they  are  in  Christ,  and 
to  look  upon  Christ  as  every  thing.     But  oh,  how  far  am  I 
from  this !     Yet  I  do  not  despair,  I  have  had  glimpses  of  it. 
I  trust  it  shall  one  day  be  the  settled  temper  of  both  of  our 
souls.     Pray  for  me,  and  pray  that  I  may  be  enabled  to  pray 
for  you.' 

The  darkness  and  conflicts  of  her  mind,  were  doubtless 


136  MEMOIR  OF 

much  increased  by  the  active  power  of  the  enemy  operating 
upon  her  enervated  health.  It  is  delightful,  however,  to 
mark  the  cheering  irradiations  of  sunshine  breaking  in  upon 
her,  as  marked  in  the  following  letter. 

November  21,  1826. 

*  My  beloved  Friend, 

'I  can  almost  say  in  the  words  of  Scripture  which  you 
love,  that  the  winter  of  my  soul  is  gone,  and  that  the  sweet 
season  of  the  springing  of  flowers,  and  of  the  singing  of  the 
birds  is  come,  and  that  the  voice  of  the  celestial  dove  makes 
itself  heard.  I  again  begin  to  know  what  it  is  to  walk,  "  as 
seeing  him,  who  is  invisible."  But  do  not  suppose  that  I  am 
in  a  very  spiritual  state.  But  the  least  ray  of  the  light  of  his 
countenance  appears  immense,  after  so  many  weeks  passed  in 
darkness  and  rebellion.  Oh !  my ,  let  us  exert  every  ef- 
fort to  find  again  the  lover  and  the  beloved  of  our  souls.  Who 
knows  but  his  own  time  may  come,  in  which  he  will  fully  re7 
veal  himself  to  us  ?  Let  us  pray  for  each  other,  that  we  may 
be  wholly  separated  from  the  world  and  from  ourselves,  and 
more  closely  united  to  Jesus,  in  whose  strength  we  shall  be 
able  to  do  all  things.  I  cannot  feel  that  deep  repentance  that 
I  ought  to  feel  for  my  repeated  transgressions.  But  even  in 
this  I  see  the  Divine  love,  because  every  strong  emotion  af- 
fects my  health.' 

Her  views  of  the  power  of  faith  in  prayer  were  most  enli- 
vening. *  I  never  pray'  said  she  one  day  to  a  dear  friend 
4  without  a  promise.'  On  that  promise  she  was  enabled  to  rely 
with  entire  confidence.  Referring  to  the  fulness  and  power  of 
the  Apostle's  prayer,  Eph.  i.  17,  18,  and  to  that  sublime 
doxology,  chap.  iii.  20,  21,  she  added,  'What  a  prayer  was 
this  J  How  comprehensive  !  How  much  are  we  encouraged  to 
ask  for !  Why  then  do  we  receive  so  little,  but  because  our 
hearts  are  not  sufficiently  enlarged  1  We  are  wanting  in  faith. 
We  do  not  expect  enough  from  God.  Wfe  are  straitened  in 
ourselves.  We  are  not  straitened  in  God.  How  much  more 
should  we  receive,  if  we  "continued  instant  in  prayer,"  and 
"  prayed  without  ceasing."  We  are  like  the  king  of  Israel, 
who,  when  commanded  by  Elisha  to  smite  on  the  ground,' 
provoked  the  wrath  of  the  man  of  God,  by  smiting  only  thrice, 
and  then  staying.  Whereas,  had  he  smitten  five  or  six  times, 
he  would  not  only  have  gained  a  temporary  advantage  over 
his  enemies,  but  would  have  utterly  destroyed  them.     Thus 


MARY  JANE  GRAHAM.  137 

in  our  prayers  we  are  contented  with  small  success.  We  do 
not  continue  enough  in  the  exercise.  Even  when  our  hearts 
have  been  somewhat  enlarged,  we  have  been  too  ready  to  de- 
sist, and  rest  satisfied  without  persevering,  till  we  had  received 
yet  larger  supplies  of  Divine  grace.' 

To  another  friend  she  wrote  in  the  same  enlarged  spirit  of 
Christian  expectancy : — 

May  15,  1827. 

*  I  see  something  of  the  love  of  Christ,  which  I  would  not 
lose  for  worlds.  But  neither  do  you  or  1  see  half  that  may  be 
seen  of  it  even  in  this  world,  if  ice  ask  in  faith.  Only  let  us 
not  be  afraid  of  expecting  too  much.  Let  us  stretch  our 
prayers  and  expectations  to  the  very  uttermost  of  what  "  we 
can  ask  or  think ;"  and  as  sure  as  God  is  truth,  we  shall  re- 
ceive "  exceeding  abundantly  above  all  that  we  can  ask  or 
think."     We  shall  receive  all  that  Jesus  can  ask  or  think.' 

Her  views  of  Christian  assurance,  as  set  forth  in  the  fol- 
lowing letter,  were  clear  and  scriptural. 

July  4,  1827. 
1  My  mind  is  in  a  state  of  declension  and  deadness  to  spir- 
itual things,  which  is  the  more  awful  to  me,  from  having  en- 
joyed much  communion  with  God  a  few  weeks  ago.  I  know 
not  how  to  describe  this  state  better  than  by  saying,  that 
prayer  seems  to  be  my  burden  ;  and  evil  thoughts  my  element ; 
and  that,  instead  of  maintaining  a  continued  conflict  against 
this  inclination,  I  feel  a  kind  of  obstinate  hardened  disposi- 
tion in  my  mind,  leading  me  to  yield  rather  to  Satan  than  to 
God.  But  even  during  all  this  time,  my  evidence  of  being  a 
child  of  God,  though  not  brought  with  any  realizing  sweet- 
ness to  my  heart,  yet  remains  quite  clear  and  unclouded  to 
my  understanding.  But  my  evidence  is  this — not  that  I  am 
now  in  a  spiritual  frame  of  mind  (though  that  would  be  a 
delightful  confirmation  of  it) — but  that — let  my  state  be  what 
it  will, — still  I  cannot  forget,  that  I  have  cast  myself  a  thou- 
sand and  a  thousand  times  upon  the  mercy  of  God  in  Christ 
Jesus.  1  have  committed  my  soul  to  him  ;  and,  though  I  am 
unfaithful  and  unbelieving,  yet  I  know  that  he  abideth  ever 
faithful,  to  keep  that  which  has  once  been  committed  to  him. 
Besides — I  have  told  him  again  and  again — and  that  with  ago- 
nizing earnestness, — what  a  weak  backsliding  heart  I  have 
entrusted  to  his  care ;  and  that,  if  he  does  not  hold  me  up,  I 


138 


MEMOIR  OF 


shall  fall.  And  now  can  I  think  that  he  has  forgotten  all  my 
prayer  for  keeping,  and  all  his  promises  of  keeping-  me,  and 
that  he  means  to  let  me  fall  for  ever  ?  Oh  !  I  cannot  think 
so.  I  cling  to  my  assurance,  and  cannot  but  think,  that  as 
Christ — and  Christ  alone — is  the  foundation  of  it,  it  must  be 
well-founded.  I  must  think  (I  would  say  it  with  reverence) 
that  God  would  cease  to  be  "a  faithful  Creator,"  if  he  could 
give  up  a  soul  that  has  been  so  often  confined  to  his  keeping. 
There  is  one  verse,  that  in  the  darkest  and  coldest  seasons 
comes  with  comfort  to  my  mind.  I  know  that  I  have  often 
asked  my  Heavenly  Father  for  bread.  Shall  I  think  he  has 
given  me  a  stone  1  I  have  asked  him  for  the  Spirit  of  truth. 
Shall  1  think  he  has  put  me  off  with  the  spirit  of  delusion? 

This  letter  illustrates  the  true  character  of  Christian  con- 
fidence, as  exclusively  based  upon  the  word  of  God.  It  is 
independent  of  external  excitement.  It  is  the  reliance  of  faith 
upon  the  immutable  engagements  of  Divine  faithfulness. 
Much  that  passes  under  this  name  is  the  assurance  of  feeling, 
rather  than  of  faith.  The  consolations  of  the  gospel  are  be- 
*lieved,  not  because  they  are  declared,  but  because  they  are  felt. 
Hence,  when  the  comfort  is  lost,  the  ground  of  confidence  is 
destroyed.  This,  however,  is  an  inversion  of  the  Scriptural 
rule — walking  by  sight,  not  by  faith — unlike  a  tried  saint  of 
old,  who,  when  "  walking  in  darkness,  and  having  no  light," 
had  learnt  to  "  stay  himself  upon  his  God" — "  Though  he 
slay  me,  yet  will  I  trust  in  him." 

^  Any  encouragement  however  to  be  drawn  from  a  past  opera- 
tion of  faith  must  be  carefully  connected  with  its  present  ex- 
ercise. Its  first  effort  indeed  linked  the  Christian's  heart  in  in- 
dissoluble union  with  his  Saviour.  Yet  the  principle  must  not 
be  confined  to  a  single  act,  by  which  at  some  former  time  he 
came  to  Christ.  It  is  rather  the  continued  habit  of  the  soul, 
by  which  he  is  "coming"  to  Christ  in  constant  motion.  In 
Miss  Graham's  case,  the  earnestness  and  intensity  of  her 
mind  clearly  marked  the  active  though  unconscious  influence 
of  the  habit  of  faith,  even  while  her  recollection  was  fixed — 
perhaps  too  exclusively — upon  some  former  and  determinate 
exercise. 

But  was  Miss  Graham  warranted  in  her  strong  assurance, 
in  a  state  of  conscious  and  acknowledged  backsliding  ] 
When  we  consider  the  character  of  her  religion — self-sus- 
picious, jealous  of  declension,  earnestly  longing  for  communion 
with  God,  content  with  no  ordinary  measure  of  conformity  to 


MARY  JANE  GRAHAM.  139 

the  Divine  image,  we  shall  not  be  disposed  to  accuse  her  of 
presumption,  or  of  a  loose  and  careless  profession.  Hers 
was  not  a  paralyzing-  security — a  self-indulgent  repose — but  an 
habitual  quickness  of  spiritual  discernment,  and  dutiful  watch- 
fulness. It  was  probably  her  intense  solicitude  for  higher 
conformity  to  her  Lord,  that  induced  her,  like  holy  Bradford, 
to  pass  this  severe  judgment  upon  herself,  in  the  deep  con- 
sciousness of  her  infinite  distance  from  the  ultimate  point  of 
attainment,  and  her  sometimes  apparent  contrariety  to  it. 
Iniquity  felt  and  iniquity  allowed,  are  essentially  different. 
When  allowed,  the  soul  is  benumbed  and  blinded  in  compar- 
ative unconsciousness.  When  hated,  the  sensibility  of  its 
defilements  is  so  keen,  and  the  apprehensions  of  its  guilt  so 
afflicting,  that  even  in  a  state  of  conscious  acceptance,  the 
soul  is  constrained  to  "  write  bitter  things"  against  itself. 
The  prostrate  humiliating  confessions  of  that  holy  saint  of 
the  Reformation  just  alluded  to,  in  no  degree  hindered  the 
peaceful  rest  of  his  soul  upon  the  engagements  of  the  faith- 
fulness and  love  of  his  God. 

We  could  not  indeed  but  strongly  discountenance  an  assur- 
ed confidence  in  a  state  of  open  sin,  or  in  any  habitually  al- 
lowed inconsistency  with  a  Christian  profession.  Yet  we 
are  persuaded  that  a  personal  assurance  has.  often  proved  the 
only  chain  of  love  that  has  restrained  the  backslider  from 
total  apostacy — from  saying — "  There  is  no  hope — for  I  have 
loved  strangers,  and  after  them  will  1  go."  Often  too  has  it 
been  the  appointed  means  of  conviction  and  recovery  from 
backsliding.  A  realized  sense  of  a  Father's  love  in  the  ten- 
derness and  wisdom  of  merited  chastening  has  pierced  many 
a  rebellious  child  with  contrite  sorrow,  and  has  brought  him 
back  to  his  Father's  feet  with  simplicity,  gratitude  and  con- 
fidence. He  is  humbled  and  encouraged  under  the  most  dis- 
tressing consciousness  of  backsliding  by  the  remembrance, 
that  the  principle  and  warrant  of  assurance  is  not  in  himself, 
and  that  his  ground  of  confidence  is  unchangeably  the  same. 
1 1  see,'  said  Miss  Graham  on  one  occasion,  '  that  God  is  my 
God  in  covenant.  He  is  unchangeable,  though  I  continually 
vary.' 

The  duty  and  importance  of  an  elevated  enjoyment  of 
scriptural  privilege,  are  delightfully  inculcated  in  the  follow- 
ing letter. 

'  What  a  privilege  (she  observes,  speaking  of  a  blessed 
saint  now  in  heaven),  has  Mrs. to  be  walking  so  closely 


140  MEMOIR  OF 

with  God,  and  enjoying  so  much  of  his  presence!  "Oh! 
that  I"  thus  always  "  knew  where  I  might  find  him,  that  I 
might  come  even  to  his  seat !"  But  I  never  had  so  little  of 
his  presence  as  now,  and  if  it  sometimes  returns  for  a  moment, 
the  emotions  of  my  mind  seem  almost  more  than  I  can  bear, 
so  that  I  dread,  even  while  I  long  for,  their  recurrence.  The 
true  remedy  for  all  this  would  be,  that  settled  quiet  peace, 
which  is  the  effect  of  the  righteousness  of  Christ.  But  this 
I  want  faith  to  lay  hold  of  as  my  own.  I  have  been  surprised 
lately  at  the  slighting,  and  almost  suspicion,  with  which 
friends  appear  to  look  upon  spiritual  peace  and  joy,  as  if  it 
were  rather  a  snare  to  be  guarded  against,  than  a  privilege  to 
be  sought  after.  Yet  surely — "  Rejoice  in  the  Lord  always, 
and  again  I  say,  rejoice,"  is  as  much  a  command  as — "  Thou 
shalt  not  kill — Thou  shalt  not  steal."  And  I  know  nothing 
except  this  "joy  of  the  Lord,"  which  is  said  to  be  "our 
strength,"  that  can  so  fill  the  heart,  as  to  leave  no  room  for 
rejoicing  in  self  or  in  the  world.  And  do  you  not  think,  that 
the  more  of  this  holy  joy  is  "  shed  abroad  in  the  heart,"  the 
more  godly  sorrow  will  dwell  there  1  At  least  I  find  it  to  be 
so.  They  seem  to  me  to  be  inseparable  companions  in  our 
experience  on  earth.  Were  I  to  mention  the  sweetest  ingre- 
dient in  the  cup  of  joy  or  sorrow  (I  scarcely  know  which  to 
call  it),  that  we  are  permitted  to  taste  of  here  ;  it  would  be 
the  melting  of  the  heart,  which  springs  from  that  immeasura- 
ble unworthiness,  which  gives  us  some  faint  conception  how 
low  Christ  has  stooped  to  save  us !  Why  then  should  it  be 
thought  presumptuous  to  desire  an  abundant  measure  of  the 
very  thing  which  we  are  commanded  to  have  1  Why  should 
this  desire  for  "the  peace  of  God  which- passeth  all  under- 
standing," be  construed  into  a  dependence  upon  frames  and 
feelings? 

4  Sometimes  I  think  we  might  have  almost  as  much  joy 
as  there  is  in  heaven,  if  we  had  but  a  holy  boldness  to  ask 
for  it,  and  to  receive.  We  are  not  straitened  in  Christ;  "  but 
we  are  straitened  in  our  own  bowels;"  so  that,  because  joy 
is  an  undeserved  guest  in  a  heart  defiled  by  sin,  we  dare  not 
receive  it  as  a  lawful  guest,  though  this  heart  has  been 
cleansed  with  the  blood  of  Jesus.  But  what  will  it  be,  my 
dearest  friend,  to  open  our  eyes  upon  that  world,  where  "per- 
fect love  casteth  out  fear"  for  ever!  I  try  to  conceive  it 
sometimes,  but  I  cannot.  There  is  nothing  I  find  so  difficult, 
as  to  imagine  entire  deliverance  from  the  spirit  of  bondage. 


MARY  JANE  GRAHAM.  141 

What  will  it  be,  to  be  "  face  to  face"  with  Christ ;  to  "  see 
him  as  he  is;"  to  "see  the  King  in  his  beauty,"  in  "His 
own  glory,  in  his  Father's  glory ;"  and  yet  to  look  upon  him 
without  fear  !  We  had  need  have  these  earthly  tabernacles 
taken  down  first;  as  they  never  could  sustain  it.  And  yet 
this  is  that  death,  at  which  even  renewed  human  nature 
shrinks;  though,  if  we  could  view  it  aright,  it  is  but  the 
shutting  out  of  fear,  and  the  letting  in  of  perfect  love  for 
ever.' 

It  is  indeed  to  be  feared,  as  Miss  Graham  has  observed, 
that  there  is  a  class  of  professors  among  us,  who  depreciate 
the  glowing  exercises  of  Christian  feeling.  Their  religion  is 
rather  of  an  intellectual,  than  of  a  spiritual  character.  They 
reason,  explain,  demonstrate,  vindicate.  But  they  are  cau- 
tious of  extremes.  They  realise  the  seriousness,  importance, 
and  restraints  of  the  gospel,  rather  than  its  high  privileges 
and  constraining  obligations.  The  exercise  of  their  judg- 
ments, from  this  defect  of  a  deep  influence  of  spiritual  reli- 
gion, materially  checks  the  healthful  and  animating  glow  of 
their  affections.  Their  views  of  the  fundamental  doctrines 
are  generally  orthodox,  and  they  maintain  a  correct  external 
deportment.  But  they  appear  to  have  a  scanty  enjoyment  of 
that  new-created  taste  and  element  of  pleasure,  which  is  con- 
nected with  the  revelation  of  the  glory  of  God  to  the  soul. 
They  seem  to  be  little  conversant  with  the  varied  exercises 
of  a  devotional  habit  of  mind — such  as  holy  delight  in  com- 
munion with  God,  lively  contemplation  of  the  Saviour,  spir- 
itual meditation  and  enjoyment  of  the  sacred  word,  and 
heavenly  aspiration  of  soul.  Their  ordinary  Christian  con- 
versation is  restrained  from  that  intimate  and  free  communi- 
cation of  spiritual  sympathies,  which  infuses  mutual  warmth, 
refreshment,  and  energy  in  the  endeavour,  like  Jonathan  and 
David,"  "  to  strengthen  each  other's  hands  in  God;"  to  unite 
in  a  closer  intercourse  with  our  Divine  Saviour,  and  to  invig- 
orate our  purposes  of  consecration  to  his  service. 

Such  persons  seem  too  little  to  consider  the  strong  and  im- 
portant connexion  of  religion  with  the  affections.  But  it  is 
only  their  lively  and  powerful  exercise  that  is  at  all  propor- 
tioned to  the  vast  expanse  and  grandeur  of  the  subject.  We 
find,  therefore,  religion  in  heaven,  where  it  exists  in  the  most 
refined  purity  and  perfection,  is  much  engaged  in  the  delight- 
ful affections  of  joy  and  love,  and  in  the  fervent  expressions 
of  these  feelings  in  everlasting  praise.     The  scriptural  exhi- 


142  MEMOIR  OF 

bition  of  religion  in  the  records  of  the  most  eminent  servants 
of  God,  and  in  the  rich  display  of  the  promises  of  Christ,  is 
of  the  same  glowing'  character. 

The  religion  of  the  "  man  after  God's  heart"  was  a  religion 
of  the  affections.  Every  natural  affection  of  his  soul  was 
filled  with  God.  In  his  book  of  Psalms,  written  with  the 
pen  of  inspiration  for  the  public  use  of  the  church,  we  behold 
him — not  describing  the  proper  individualities  of  his  own  ex- 
perience; but  leading  the  worship  of  the  universal  church  in 
the  expression  of  deep  humiliation,  holy  admiration,  fervent 
love  and  joy  in  his  God,  earnest  thirstings  and  pantings  for 
his  presence,  delight  in  his  ordinances,  devout  acknowledg- 
ments for  his  unbounded  mercy,  and  exulting  triumph  in  his 
faithful  love.  The  book  of  Canticles  also — however  we  may 
refrain  from  a  minute  consideration  of  some  of  its  imagery — 
exhibits  those  vigorous  exercises  of  spiritual  affections,  which 
are  consonant  to  the  experience  of  the  lively  Christian,  and 
which  excite  in  him  no  common  measure  of  admiring,  trust- 
ing, and  grateful  love  to  his  Divine  Saviour.  The  corres- 
ponding New  Testament  development  of  Christian  privilege 
embraces  those  high  and  heavenly  blessings,  which  draw  out 
the  affections  of  the  soul  into  exciting  employment — such  as 
M  peace  with  God,"  constant  "  access"  to  his  presence  and 
favour;  rejoicing  in  hope  of  his  glory;  glorying  in  tribula- 
tions, as  the  path-way  thither  ;  "  the  love  of  God,  shed  abroad 
in  the  heart ;  and  the  enjoyment  of  God  through  our  Lord 
Jesus  Christ;"  all  of  which  are  presented  to  us  in  a  single 
view,  as  our  present  portion  and  source  of  happiness. 

If  therefore  we  acknowledge  the  gospel  in  its  faith  and  ob- 
ligations, while  defectively  apprehending  and  estimating  its 
privileges — if  our  judgment  has  been  informed  and  establish- 
ed without  a  full  and  habitual  exercise  of  the  affections,  we 
stand  convicted  of  an  imperfect  reception  of  Christ,  and  of 
possessing  only  a  partial  interest  in  his  unspeakably  rich  en- 
joyments. The  class  of  professors,  to  whom  we  more  imme- 
diately allude,  are  little  aware  of  the  extent  of  loss  to  their 
own  souls,  or  of  evil  to  the  church,  from  their  neglect  of  seat- 
ing religion  more  deeply  and  powerfully  in  their  affections. 
The  spiritual  tone  of  their  religion  is  materially  deteriorated. 
The  refreshing  influences  of  the  ordinances  is  weakened. 
The  Holy  Comforter  is  restrained  in  his  intimate  communion 
with  their  souls.  A  want  of  tender  sensibility  for  the  most 
part  characterizes  their  profession.     The  careless  but  discern- 


MARY  JANE  GRAHAM. 


143 


ing  world  mark  no  perceptible  elevation  of  heavenly  charac- 
ter, and  are  led  to  think  that  the  promised  privileges  of  the 
Gospel  are  a  delusive  paradise.  And  professors  of  their  own 
class  gladly  take  shelter  under  this  lower  standard  of  the 
cross,  as  a  respectable  Evangelical  religion,  precluding  them 
from  many  inconvenient  sacrifices,  to  which  a  more  decided 
exhibition  of  Christian  devotedness  might  have  subjected 
them. 

This  restraint  upon  the  affections,  brings  us  therefore  into 
a  lower  atmosphere  of  the  gospel,  unvisited  with  the  full 
power  of  its  holy  influence.  This  may  readily  account  for 
that  conformity  to  the  principles,  habits,  and  conversation  of 
the  world,  which  to  a  considerable  extent  is  connected  with 
an  Evangelical  profession.  The  enlivening  power  of  faith, 
operating  through  the  medium  of  the  affections,  would  secure  a 
triumphant  victory  in  every  form  of  worldly  conflict,  and  en- 
able the  disciples  of  Jesus  boldly  to  confess  their  Master's 
name,  to  glory  in  his  cross,  and  to  delight  in  his  service. 
But  this  is  the  "  one  thing"  that  is  too  often  "  lacking :"  and 
for  which,  as  a  principle  of  entire  consecration  to  Christ,  no 
substitute  can  be  found. 

Let  us  not  however,  while  insisting  upon  the  connexion  of 
the  gospel  upon  the  affections,  be  supposed  to  advocate  a  re- 
ligion of  impulse  or  sensation.  We  are  aware  that  excited 
feelings  are  no  proof  of  holy  affections.  Much  that  passes 
under  the  name  of  religious  feeling,  is  the  ebb  and  flow  of 
the  animal  emotions,  wholly  unconnected  with  the  spiritual 
principle.  Those  emotions  alone  are  of  Divine  origin,  on 
which  practical  holiness  are  engrafted  ;  and  which  are  not 
sought  for  the  pleasurable  excitement  of  the  moment,  but  as 
a  medium  for  the  exercise  of  heavenly  affections,  and  for  the 
exhibition  of  self-denying  obedience.  We  remember  also, 
that  the  first  excitement  of  a  religious  feeling,  is  very  differ- 
ent from  that  feeling  as  a  fixed  habit  of  the  mind  under  the 
controul  of  a  sound  judgment.  The  example  of  the  primitive 
Christians  lead  us  to  combine  intelligence  and  energy  with 
feeling,  and  therefore  to  suspect  the  most  delightful  emotions, 
which  do  not  bring  the  steady  light  from  heaven  into  the 
daily  path,  which  do  not  communicate  vigour,  activity,  and 
decision  to  the  character,  and  that  are  not  connected  with  a 
dedication  of  the  whole  man  to  the  service  of  God.  Religion 
is  the  dominant  practical  principle  in  the  soul ;  and  its  prac- 
tical results  are  the  legitimate  evidence  of  the  genuineness  of 


144  MEMOIR  OF 

the  principle.  Any  encouragement  from  the  past  exercise  of 
the  affections,  irrespective  of  their  present  practical  influence, 
must  therefore  be  discountenanced.  And  even  this  influence 
satisfactorily  ascertained  must  be  controlled  by  the  dictates 
of  a  spiritually  enlightened  judgment.  We  would  call  the 
judgment  into  constant  exercise,  under  the  influence  of  Chris- 
tian motives.  We  would  regulate  "  the  Spirit  of  love,"  un- 
der the  controul  of  "  the  Spirit  of  a  sound  mind."  We  would 
have  "love"  always  to  "abound  in  knowledge  and  in  all 
judgment."  Only  let  it  "  abound  yet  more  and  more."  Let  it 
not  be  chilled,  damped,  fettered.  Let  us  guard  against  that 
frosty  elevation  of  intellect,  which  seems  to  regard  reli- 
gion as  an  Alpine  plant,  the  growth  only  of  a  cold  climate. 
Let  us  not  separate  it  from  that  exciting  glow  of  love,  in 
which  we  are  quickened  to  a  sense  of  our  obligations,  sus- 
tained under  our  daily  trials,  and  are  raised  in  our  present 
privileges  and  prospective  anticipations  above  the  baneful  in- 
fluence of  "  the  course"  and  spirit  "  of  this  world." 

Constitutional  causes  must  however  be  well  considered — 
while  insisting  upon  the  strong  influence  of  religion  upon  the 
affections.  Intellectual  character"  is  not  always  embued  with 
natural  sensibilities ;  while  on  the  other  hand  a  sympathetic 
tone  of  character  is  easily  excited.  It  is  obvious  that  both 
these  require  larger  measures  of  Divine  influence — the  one, 
that  the  man  may  enter  into  the  delight  of  Christian  feeling 
— the  other,  that  natural  tenderness  may  be  braced  up  to  firm- 
ness and  stability:  in  both  cases — that  they  may  judge  each 
other  charitably.  But  "  the  love  of  God  must  be  shed  abroad 
in  our  hearts  by  the  Holy  Ghost"  or  we  are  not,  we  cannot  be, 
Christians. 

We  would  beg  however  shortly  to  advert  to  depreciation  of 
scriptural  privilege  of  a  very  different  character.  There  are 
some  who  stand  even  upon  lower  ground  than  intellectual 
professors.  They  are  satisfied  with  a  small  portion  of  spirit- 
ual enjoyment,  and  even  that  this  modicum  should  be  occa- 
sional, not  constant.  They  have  no  conception  of  any  internal 
religion  answering  to  the  wrestling  vigilance,  by  which  "  the 
kingdom  of  heaven  is  taken  by  force."  The  warmth  of  first 
impressions  subsides  as  a  matter  of  course  ;  not  however  into 
a  matured  and  solid  effectiveness,  but  into  luke-warmness 
and  inertion.  If  they  be  the  children  of  God  in  a  Laodicean 
state,  they  will  probably  be  roused  by  sharp  afflictions,  to  a 
zealous  and  penitent  profession  of  their  Master's  name,  and 


MARY  JANE  GRAHAM.  145 

by  this  wise  and  loving  dispensation,  be  quickened  to  hear 
the  voice  of  their  Lord,  and  introduced  into  the  full  enjoy- 
ment of  communion  with  him.  It  is  however  evident,  that 
every  form  of  the  indulgence  of  sloth,  every  allowance  of  un- 
belief, and  the  influence  of  obscure  apprehension  of  the  gos- 
pel, operate  prejudicially  to  the  interests  of  the  church  and  of 
true  religion.  For  thus  religion  is  presented  to  the  world  in 
a  false  and  unattractive  garb.  The  standard  of  holiness  is 
lowered  in  the  defect  of  that  enlivening  sense  of  redeeming 
love,  which  conciliates,  engages,  and  captivates  the  heart. 
Little  is  known  of  that  support  of  the  promises  of  God,  which 
over-balances  all  difficulties,  real  and  apparent,  and  adds 
more  to  the  enjoyment  of  life,  than  suffering  can  take  away. 
This  evil  will  be  generally  traced,  except  in  cases  of  moral 
delinquency  or  constitutional  weakness,  to  the  secret  root  of 
self-righteousness.  The  simplicity  of  faith  in  the  contempla- 
tion of  its  great  object  is  obscured  by  an  undue  and  unevan- 
gelical  dependence  upon  evidences.  These,  though  they  have 
their  legitimate  use  as  the  confirmation  of  our  hope,  must  have 
no  connexion  with  its  foundation.  When  the  perception  of 
clear  evidence  is  deficient  (as  in  times  of  temptation  espe- 
cially is  often  the  case),  faith,  leaning  upon  his  ever-chang- 
ing support,  becomes  uncertain,  unsettled,  and  unfruitful. 
Whereas  under  the  darkest  destitution  of  internal  sources  of 
comfort,  the  offer,  invitation,  encouragement,  and  promise  of 
the  gospel,  addressed  to  sinners  is  an  unfailing  and  sufficient 
warrant,  such  as  nothing  in  ourselves  can  make  more  com- 
plete. Let  then  faith  be  distinctly  and  explicitly  exer- 
cised. Let  clear  apprehensions  of  the  ground  of  comfort  be 
diligently  sought.  Let  the  testimony  of  the  word,  not  the 
feelings  of  our  heart,  be  the  foundation  of  our  hope.  Let 
Christ  be  regarded  as  the  only  fountain  of  life,  light  and  con- 
solation. Thus  will  "  Grace  and  peace  be  multiplied  unto  us 
through  the  knowledge  of  God,  and  of  Jesus  our  Lord." 

We  close  this  section  with  giving  at  some  length,  and  with 
interesting  variety  of  illustration,  Miss  Graham's  sentiments 
upon  Conformity  to  the  World;  a  subject  of  vital  moment  to 
the  integrity,  consistency,  and  fruitfulness  of  the  Christian 
profession. 

The  first  letter  commences  with  a  few  remarks,  not  imme- 
diately relevant  to  the  subject,  but  which  will  be  read  with 
interest. 

n  2 


146  MEMOIR  OP 

Stoke,  Feb.  21,  1827. 

4  It  seems  to  me  that  all  the  Lord's  dealings  with  his  re- 
deemed children  speak  this  language — "  Cease  ye  from  man." 
Put  not  your  trust  in  any  earthly  comforter.  Lean  not  on 
any  arm  but  the  arm  of  your  Beloved.  "  For  the  hearts  of 
the  people"  of  this  world  "  are  full  of  idols."  Self  is  the  great 
idol,  that  is  loved  and  honoured  more  than  God.  Then  comes 
a  multitude  of  lesser  things,  all  subservient  to  this  one;  and 
if  some  little  corner  in  the  heart  is  reserved  for  God,  or  if 
the  shadow  of  a  throne  is  set  up,  where  he  may  sit  on  solemn 
occasions,  at  the  pleasure  of  the  great  idol,  then  they  think 
all  is  going  on  well ;  and  God  loved  as  much  as  he  could 
reasonably  expect  to  he  loved  by  creatures  who  have  such  a 
press  of  business  on  their  hands.  But,  my  beloved  friend,  we 
may  not  do  so.  God  has  purchased  us  for  his  own  inheritance, 
will  have  our  whole  heart  and  our  whole  dependence  ;  and 
though  we  must  rejoice  in  the  friends  he  gives  us,  yet  we 
must  not  think  we  cannot  do  without  them  ;  or  that  we  should 
go  on  better,  if  we  had  more  of  their  help.  Christ  is  all- 
sufficient,  and  teaches,  comforts,  and  reproves  in  his  own 
time  and  way,  and  by  his  own  means,  without  any  need  of 
our  direction.  In  looking  back  to  every  event  of  my  life, 
since  I  have  known  something  of  the  grace  of  God,  I  find 
that  there  never  has  been  any  thing  on  which  I  very  much 
depended,  but  God  has  straightway  removed  or  embittered 
that  thing,  or  in  some  way  made  it  useless  to  me,  till  I  re- 
turned to  place  my  whole  dependence  on  him.  But  let  us 
not  accuse  our  dearest  Lord  of  acting  unkindly  towards  us  in 
sending  these  disappointments  ;  for  he  only  takes  away  other 
helps  and  props,  to  make  room  for  himself.  He  loves  us 
too  well  to  suffer  any  rival  in  our  affections. 

*  I  have  read  your  letter  over  and  over,  and  scarcely  know 
how  to  answer  it,  or  what  to  make  of  it.  O  that  you  had 
some  better  counseller  than  I !  for  1  know  not  how  to  advise 
you.  I  fear  lest  you  should  think  me  strict  and  gloomy,  if  I 
tell  you  all  I  think  ;  but  I  will  tell  you,  since  you  desire  it ; 
and  I  know  that  God  is  able  and  willing  too  to  give  you  joys 
so  much  superior  to  every  worldly  amusement,  that  you  will 
wonder  you  could  ever  think  them  worth  a  thought.  I  must 
say  then,  that  the  world  and  worldly  amusements,  appear  to 
me  quite  inconsistent  with  the  character  of  a  real  Christian; 
and  that  we  never  can  enjoy  happy  converse  with  God  till  we 
give  them  up.     The  Christian  is  described  in  the  Scriptures, 


MARY  JANE  GRAHAM.  147 

as  "  the  temple  of  the  living  God."  Now  where  the  holy- 
God  takes  up  his  abode,  surely  that  heart  must  be  sanctified 
and  set  apart  from  every  common  use,  wholly  devoted  to  his 
service.  But  can  God  and  the  world  reign  in  the  same  heart, 
or  as  it  were  reign  by  turns  1  Shall  we  admit  the  Lord  of 
glory  in  the  morning,  and  shut  him  out  in  the  evening,  while 
we  are  going  to  a  ball  or  a  play  1  for  we  may  be  well  assured  he 
will  not  go  with  us  there.  The  spirit  of  the  world,  which 
reigns  in  such  places,  is  quite  opposite  to  his  Spirit;  and 
"the  friendship  of  the  world,"  which  is  there  sought,  "is 
enmity  with  God."  I  know  this  would  be  called  uncharita- 
ble ;  but  I  do  not  wish  to  be  more  charitable  than  the  Bible : 
and  surely  experience  proves  it  to  be  true ;  for  go  into  any 
fashionable  assembly  whatever,  and  there  begin  to  speak 
of  those  things  of  which  we  ought  to  talk,  "when  we  are 
sitting  in  the  house,  and  when  we  walk  by  the  way,  and 
when  we  lie  down,  and  when  we  rise  up  ;"  and  see  if  polite- 
ness itself  can  suppress  a  smile  at  your  strange  and  unwarrant- 
able impertinence,  in  forcing  the  attention  of  the  company  to 
subjects,  which  they  are  met  for  the  very  purpose  of  forgetting. 
No,  my  dear  friend,  that  cannot  be  a  proper  place  for  a  Chris- 
tian, where  religion  is  the  thing  that,  must  not  be  named ;  and 
where  even  something  in  our  hearts  will  tell  us,  that  such 
subjects  are  oat  of  place.  Neither  can  you  say,  your  own 
heart  may  be  as  well  employed  there  as  elsewhere;  for  the 
very  sweetest  meditation  on  heavenly  things  (if  we  could 
thus  meditate  in  the  midst  of  vanity)  would  be  spoiled  by 
the  thought,  that  there  were  none  who  enjoyed  like  communion 
with  ourselves ;  and  we  should  soon  have  to  "  seek  with 
Joseph  a  place  to  weep  in,"  to  weep  over  our  companions 
and  friends,  who  are  thus  "feeding  on  ashes,"  delighting 
themselves  in  things  which  cannot  profit.  The  fact  is,  when 
Christians  are  at  a  place  of  worldly  amusement  (if  Christians 
are  to  be  found  who  will  venture  themselves  so  unguardedly 
into  Satan's  strong  places),  they  must  either  have  heavenly 
thoughts  (and  then  the  amusement  would  appear  so  vapid, 
disgusting,  and  uninteresting,  that  they  would  never  be 
able  to  stay  it  out),  or  else,  if  the  amusement  is  an  amuse- 
ment to  them,  it  fills  their  hearts  with  a  crowd  of  vain 
thoughts,  shuts  out  Christ,  and  lets  in  self  and  the  world,  and 
so  prepares  room  for  doubts,  and  fears,  and  much  bitter  repent- 
ance, before  the  Spirit  will  again  shine  upon  a  heart  which 
has  so  wantonly  despised  his  grace. 


14S  MEMOIR  OP 

But  many  will  say — '  All  this  may  take  place  if  we  stay  at 
home ;'  our  worldly  hearts  may  let  in  many  intruders  there ; 
and  we  may  be  compelled  to  own,  that  we  should  have  been 
as  well  at  any  place  of  public  resort,  as  in  our  own  room, 
with  no  one  to  talk  to  but.  our  own  heart.  This,  I  confess,  is 
our  shame  and  misery,  that  we  are  so  often  entangled  in  vain 
and  worldly  thoughts.  But  surely  it  does  but  make  the  argu- 
ment stronger  against  indulging  in  any  thing  which  tends  to 
foment  such  thoughts.  If  we  are  so  weak,  why  go  into 
temptation,  against  which  the  strongest  have  not  been  able 
to  stand  ?  We  may  fall  into  a  worldly  frame  of  mind  in  the 
absence  of  any  worldly  pleasures;  but,  because  we  have  got 
a  cruel  enemy  within,  shall  we  go  and  expose  ourselves  to 
the  attacks  of  the  enemy  without  1  Let  us  at  least  have  the 
comfort  of  not  having  gone  in  quest  of  our  misery.  Tempta- 
tions enough  will  come  to  us  ;  let  us  not  go  to  them.  Besides, 
it  seems  to  me  but  mocking  our  Father  which  is  in  heaven, 
to  say  one  hour — "  Lead  us  not  into  temptation" — when  we 
have  coolly  made  up  our  mind  to  rush  into  it  the  next.  From 
the  evil  of  such  a  temptation,  can  we  hope  that  he  will  deli- 
ver us  1  Let  me  draw  your  attention  to  the  sweet  precept  of 
our  Lord — "  Let  your  l«ins  be  girded  about,  and  your  lights 
burning ;  and  ye  yourselves  like  unto  men  that  wait  for  their 
Lord,  when  he  will  return  from  the  wedding;  that  when  he 
cometh  and  knocketh,  they  may  open  to  him  immediately  !" 

Now,  dear ,  I  am  sure  you  would  not  choose,  that  your 

Lord  should  come  for  you,  while  engaged  in  worldly  amuse- 
ments ;  nor  would  you  feel,  that  he  found  you  watching ;  nor 
would  you  be  ready  to  "  open  immediately  ,•"  but  would  rather 
ask  time  to  collect  your  scattered  thoughts,  and  trim  your 
wasted  lamp.  If  we  were  to  ask  the  blessed  in  heaven,  or 
the  tormented  in  hell,  what  they  think  of  such  employments, 
would  not  the  one  smile  with  pity  at  the  question,  and  the 
other  exclaim  with  rage — '  O  that  I  had  but  one  of  those 
hours  you  are  thus  throwing  away  !  You  should  see  whether 
I  would  let  the  precious  moments  pass  in  such  vanities  as 
these !'  Forgive  me,  if  I  have  said  too  much.  Indeed  I 
should  tremble  for  you,  going  into  such  a  difficult  situation, 
if  I  did  not  know,  that  God  can  take  as  much  care  of  you 
there,  as  in  a  more  retired  place. 

*  I  do  earnestly  desire,  that  the  blessing  of  a  single  eye  and 
undivided  heart  may  be  yours.  There  is  no  comfort  in  being 
an  undecided  Christian;  and  Christ  himself  has  declared 


MARY  JANE  GRAHAM.  149 

that  such  a  character  is  hateful  to  him.  But  this  will  not  be 
the  case  with  you  :  He  who  has  helped  you  thus  far,  will  go 
on  leading  you  by  the  hand,  till  he  has  brought  you  to  glory. 
You  ask  me — '  How  we  are  to  wean  our  hearts  from  the 
world  V  I  know  no  other  answer,  but  that  which  the  Scrip- 
ture gives.  A  believing  view  of  Jesus  must  make  the  world 
look  dark  and  insignificant:  and  whenever  we  begin  to  love 
it  too  much,  we  have  only  to  apply  to  him,  who  has  said  to 
us — "Be  of  good  cheer;  I  have  overcome  the  world;"  and 
his  mighty  power  shall  be  put  forth  to  enable  us  to  overcome 
it  also.  I  used  to  make  many  resolutions  against  a  worldly 
spirit,  and  try  many  ways  to  break  myself  of  it;  and  these 
resolutions  were  repeatedly  broken;  but  now  I  have  but  one 
way ;  I  try  to  take  my  heart  to  Jesus,  believing  that  the  vic- 
tory is  already  mine  for  his  sake.  '  Lord,  thou  hast  promised 
that  "  sin  shall  not  have  dominion  over  me."  Thou  hast 
said,  that  every  one  that  is  "born  of  thee  overcometh  the 
world."  FuMl  thy  gracious  promise,  and  make  me  "  more 
than  conqueror"  in  thy  might!  Thou  hast  "given  thyself 
for  my  sins,  that  thou  mightest  deliver  me  from  this  present 
world ;"  and  wilt  thou  now  leave  me  to  be  taken  captive  by 

this  evil  wTorld  1     O  dear ,  the  faithful  God  must  become 

like  unto  lying,  promise-breaking  man,  before  he  can  refuse 
to  help  his  servants,  who  thus  cast  themselves  on  his  word 
of  promise;  and  disclaim  all  wisdom,  strength,  and  goodness 
but  his.  The  world  and  the  things  of  the  world,  as  "  a  strong 
man  armed,  who  keepeth  his  goods  in  peace,"  must  continue 
to  have  possession  of  our  hearts,  till  Christ,  who  is  "  stronger 
than"  the  world,  break  in,  and  claims  the  house  of  the  strong 
man,  as  a  mansion  for  his  Spirit  to  dwell  in.  Cast  yourself 
then  without  fear  upon  the  free  mercy  of  God  in  Christ  Jesus. 
The  more  worldly  and  wicked  you  feel  yourself  to  be,  the 
more  he  is  concerned  to' show  his  power  and  faithfulness  in 
saving  you  from  your  worldliness  and  wickedness.' 

The  next  letter  upon  the  same  subject  was  written  shortly 
afterwards  to  another  correspondent,  whom  she  regarded  with 
the  most  lively  affection,  as  having  been  made  instrumental 
in  communicating  to  her  soul  the  knowledge  and  love  of  her 
Saviour. 

March  22,  1827. 
'You  must,  I  think,  have  misunderstood  my  meaning  about 
worldly  company  and  amusements.     J^et  us  but  have  a  right 


150  MEMOIR-OF 

motive  for  doing  so,  and  I  think  we  may  safely  go  into  any 
company  whatever.  The  word  of  God  affords  us  two  valu- 
able rules  for  all  our  actions,  and  if  we  could  set  them  always 
before  our  eyes,  I  believe  we  should  seldom  be  at  a  loss  as  to 
the  conduct  we  ought  to  pursue.  "Whether  therefore  ye 
eat,  or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God. 
And — whatsoever  ye  do  in  word  or  deed,  do  all  in  the  name  of 
the  Lord  Jesus,  giving  thanks  to  God  and  the  Father  by  him." 
Let  us  then  always  ask  ourselves,  before  we  set  about  any 
stud)7,  or  employment,  or  enter  into  any  company — 'Am  I 
doing  this  "  to  the  glory  of  God  %n  Is  it  my  sole,  or  at  least 
my  principal  motive  ?  Can  I  "  do  it  in  the  name  of  the  Lord 
Jesus  !"  Can  I  boldly  say — it  is  such  an  action  as  he  would 
approve  of?  And  can  I  look  up  to  him  all  the  time  I  am  do- 
ing it,  for  his  sanction  and  blessing !'  If  you  can  answer 
this  question  satisfactorily,  the  action,  whatever  it  be,  must 
be  right;  and  there  can  be  no  danger  attending  the  perform- 
ance of  it.  If,  on  the  contrary,  your  mind  recoils  from  even 
asking  such  a  question,  be  assured  there  is  something  wrong 
in  it,  and  that  you  would  do  well  to  give  it  up.  It  is  a  hard 
lesson  to  our  carnal  hearts,  but  one  which  the  love  of  Jesus  can 
make  easy  to  us  ;  that  from  the  moment  we  take  refuge  at  the 
cross  of  Jesus,  and  are  "washed  from  our  sins  in  his  blood — 
from  that  happy  moment  we  are  "no  longer  our  own,"  and 
must  make  it  our  one  business  to  "  glorify  God  in  our  body 
and  spirit,  which  are  God's."  This  seems  to  me  the  great 
and  marked  distinction  between  the  Christian  and  the  world- 
ling. The  one  lives  to  himself;  the  other  "to  him  who  died 
for  him  and  rose  again."  The  one  consults  his  own  pleasure, 
ease,  and  safety,  "  leans  to  his  own  understanding,"  and  seeks 
his  own  glory.  The  other  prays  that  his  will  may  be  quite 
swallowed  up  in  the  will  of  Jesus,  "  ceases  from  his  own 
wisdom,"  and  makes  "  Christ  his  wisdom."  He  no  longer 
"  receives  the  honour  which  cometh  of  man ;"  but  desires 
that  Christ,  the  Author  of  all  his  good  things,  may  have  all 
the  glory  of  them.  His  fleshy  nature,  or — as  St.  Paul  calls 
it,  the  old  man — strives  hard  against  this,  and  would  lead 
him  to  please  and  honour  himself  again  ;  and  this  is  the  great 
conflict  between  the  flesh  and  the  spirit,  which  makes  the 
Christian  life  so  truly  called  a  warfare.  This  conflict  has 
already  begun  in  you,  my  dearest  friend,  and  will  never  cease, 
till  death  takes  you  from  sense  and  self,  to  where  you  shall 
see  Jesus  as  he  is,  and  wonder  that  you  could  ever  prefer  any 


MARY  JANE  GRAHAM.  151 

thing-  to  him.  No  wonder  you  find  it  a  hard  and  strange 
conflict.  Parting-  with  self-seeking-,  self-honouring'  and-self- 
righteousness,  is  far  more  painful,  than  cutting-  off  a  right 
hand,  or  plucking  out  a  right  eye.  "  With  man  indeed  this 
is  impossible;  but  with"  Jesus  "all  things  are  possible." 
Taking  this  consideration  with  us  then,  that  Christ — not  self 
— is  to  be  the  end  of  all  our  actions,  and  that  "  whether  we 
eat,  or  drink,"  or  speak,  or  go  in  or  out,  or  are  alone  or  in 
company,  engaged  in  study  or  recreation,  we  must  "do  all 
to  the  glory  of  God,''  and  "  in  the  name  of  the  Lord  Jesus" — 
I  think  it  will  give  us  a  very  different  view  of  our  duty  as  to 
worldly  company  and  employments,  from  any  that  worldly 
wisdom  or  policy  can  give  us. 

It  cannot  be,  however,  for  the  glory  of  God,  that  we  should 
show  ourselves  morose  and  unsociable.  The  friends  and  re- 
lations we  have  are  his  gifts,  and  therefore  must  not  be  des- 
pised or  neglected.  Besides,  we  ought  to  bear  in  mind,  that 
the  redeemed  of  Christ  are  "the  salt  of  the  earth,"  "a  pe- 
culiar people,"  created  anew  in  Christ  Jesus  for  the  very  pur- 
pose of  "  showing  forth  his  praises  ;"  and  how  can  we  do  this, 
if  we  shut  ourselves  out  altogether  from  the  world  1  It  is 
false  humility,  which  makes  us  say — '  I  can  never  do  any 
good,' — for  the  meaner  the  instrument,  the  more  is  the  glory 
of  God  displayed  in  doing  good  with  it;  and  as  it  is  all  God's 
doing  and  not  ours,  we  have  no  reason  to  be  proud  of  it,  but 
rather  to  be  abased  at  the  sight  of  our  own  unfitness.  I  own 
to  you,  that  I  consider  it  the  greatest  blessing  to  a  worldly 
family  to  have  but  one  Christian  among  them  (though  I 
know  they  think  it  a  sad  interruption;)  for  who  can  tell  but 
God  may  hear  the  prayers  and  tears  of  that  one,  and  make 
him  or  her  the  messenger  of  peace  to  the  rest  1  Thus  far 
then,  I  think  it  must  be  right  to  go  into  worldly  company,  in 
the  discharge  of  relative  duties  not  plainly  inconsistent  with 
the  word  of  God ;  or  to  avail  ourselves  of  any  providential 
opportunities  of  Christian  usefulness.  Let  us  however  be 
careful,  that  our  own  spiritual  state  is  not  affected  by  it ;  for 
we  can  never  be  required  to  enter  into  any  thing  to  the  hurt 
of  our  own  souls.  But  on  the  other  hand,  my  dear  friend,  I 
think,  if  we  really  love  Christ,  this  occasional  mixing  with 
worldly  company  will  be  rather  a  sacrifice  than  a  pleasure  to 
us.  For  think,  what  it  is  to  go  amongst  worldly  people  "  in 
the  name  of  the  Lord  Jesus,"  and  "to  the  glory  of  our  God." 
Even  if  we  do  not  feel  ourselves  called  on  to  speak  to  them 


152  MEMOIR  OF 

directly  on  the  subject;  still,  if  we  keep  this  aim  in  view,  in 
how  many  little  things  must  we  show  that  our  sentiments  are 
opposite  to  theirs!  and  if  they  know  that  we  profess  religion, 
we  may  be  almost  sure,  that  they  view  us  with  secret  dis- 
like and  contempt;  for  "the  carnal  heart  is"  and  always 
will  be  "  enmity  against  God"  and  his  people.  I  have  sel- 
dom been  into  worldly  company,  without  feeling  either  very 
uncomfortable  all  the  time  I  was  in  it,  or  very  unhappy  as 
soon  as  I  came  out  of  it ;  for  if  God  enabled  me  to  keep  his 
glory  in  view,  the  sight  of  so  many  soul§  perishing  in  a  vain 
confidence  of  their  own  safety ;  the  sense  of  my  inability  to 
speak  properly  to  them  ;  the  consciousness  that  in  many  cases 
at  least  they  would  gladly  have  dispensed  with  my  company, 
all  these  things  could  not  but  make  me  uncomfortable — not 
unhappy ;  because,  supposing  that  I  was  In  the  clear  path  of 
duty — in  the  midst  of  vain  company  and  sad  reflections,  I 
could  still  hold  communion  with  Jesus.     But  when  I  lost 

sight  of  this  great  end,  O  dear ,  I  wish  I  could  point  to 

you  the  anguish  I  have  endured,  that  you  might  avoid  dis- 
honouring your  Saviour  as  I  have  done  !  Very,  very  often 
this  has  been  my  wretched  case : — '  What  will  people  think 
of  me,  if  I  set  up  to  be  so  much  better  than  others  V  This 
ensnaring  question  has  often  made  me  put  on  a  levity  of  sen- 
timent and  manner,  which  I  did  not  at  first  feel,  but  which, 
persisted  in,  has  become  real ;  and  I  have  been  in  heart  as 
well  as  in  appearance,  the  worldliest  of  the  worldly.  And 
when  even  I  have  returned  home,  God  has  often  seen  fit  to 
visit  this  sin,  by  leaving  me  still  to  backslide  in  heart,  and  to 
be  "  filled  with  my  own  ways  ;"  and  when  I  have  come  to 
myself,  (for  he  has  never  quite  left  me,  nor  ever  will,)  how 
can  I  describe  the  bitterness  of  thinking,  that  I  had  done  dis- 
honour to  the  cause  of  my  only  friend,  lost  the  sweet  sense  of 
his  redeeming  love,  missed  many  opportunities  of  saying  a 
word  which  he  might  have  blessed,  and  by  my  light  and  fool-- 
ish  conduct  given  occasion  to  the  world  to  think,  that  reli- 
gion was  a  thing  in  word  only,  not  in  power ! 

*  I  have  told  you  my  experience ;  but  I  believe  it  is  more 
or  less  what  every  Christian  feels  ;  only  few  have  been  so 
very  guilty  in  this  respect  as  I  have.  Even  now,  though  I 
know,  that  all  these  sins  are  washed  away  in  my  Redeemer's 
blood,  I  cannot  reflect  without  the  deepest  self-abhorrence  on 
the  vain  and  foolish  conduct  I  often  indulged  in  at ,  par- 
ticularly the  sin  of  evil  speaking,  which  I  gave  way  to  there 


MARY  JANE  GRAHAM.  153 

more  than  any  where.  I  might  add  that  of  sabbath-breaking. 
Do  not  think  that  I  mean  to  lay  it  to  their  charge ;  O  no,  I 
only  mean,  that  by  going  into  the  society  of  worldly  people, 
if  I  may  so  say,  without  my  armour  on,  I  became  as  vain  as 
they  ;  and  much  more  sinful ;  because  I  sinned  against  light 
and  grace.  Surely  then,  if  we  consider  these  drawbacks, 
worldly  people  will  not  be  our  chosen  companions  ;  and  we 
shall  go  among  them  when  we  do,  as  a  duty  rather  than  a 
pleasure. 

'  With  regard  to  the  theatre,  and  amusements  of  this  kind, 
Christians  must  have  little  to  do,  if  they  can  find  time  for 
them.  But  if  they  could  find  time,  I  confess  I  am  at  a  loss 
to  see  what  business  they  can  find  there.  Are  not  the  senti- 
ments usually  uttered  in  such  places  quite  in  opposition  to  the 
precepts  of  God's  word  \  Are  not  pride,  vain  glory,  self-de- 
struction, hatred,  dissipation,  unlawful  attachments,  held  up 
to  our  admiration  in  many  theatrical  compositions,  considered 
as  trivial  faults  in  most  of  them,  and  detested  upon  right  prin- 
ciples in  none  1  You  profess  as  a  Christian  to  make  Jesus 
your  happiness.  What  can  you  find  here  to  bring  you  into 
communion  with  him  1  You  profess  to  make  his  glory  your 
aim.  Can  you  then  sit  with  complacency,  and  hear  a  com- 
pany of  your  fellow-creatures,  with  immortal  souls,  uttering 
sentiments  which  only  tend  to  make  them  despise  Christ 

and  his  ways  1     But  I  will  leave  the  subject,  dear ,  only 

adding,  that  I  do  not  wish  you  to  give  up  this  amusement 
from  what  1  say,  but  from  the  settled  conviction  of  your  own 
mind,  after  prayer  for  Divine  teaching.  If  then  you  find, 
tiiat  you  can  neither  "  do  it  to  the  glory  of  God,  or  in  the 
name  of  Jesus,"  I  will  not  try  to  dissuade  you  from  it.  I 
was  once  induced  to  attend  '  Matthews  at  Home,'  and  shall 
never  forget  the  sensation  I  felt,  when  he  told  us  how  his  fa- 
ther, who  was  a  good  kind  of  man,  but  too  religious,  had  tried 
to  keep  him  from  coming  on  the  stage.  When  I  looked 
round,  and  saw  the  merriment  expressed  in  every  face,  I  could 
not  help  saying  to  myself,  'This  is  no  place  for  me;  there 
are  no  lovers  of  Christ  here  ;  for  "  charity  rejoiceth  not  in  in- 
iquity," as  these  poor  deluded  people  are  doing.' 

'And  now,  my  dearest  friend,  I  have  proposed  many  pri- 
vations to  you ;  and  what  have  I  to  offer  you  in  return  1 
Nothing  but  the  love  of  Jesus ;  nay,  that  is  yours  already  ; 
for  if  you  are  enabled  to  give  these  things  up,  it  will  be — not 
that  he  may  love  you,  but  because  he  has  loved  you.     The 


154 


MEMOIR  OF 


blessed  spirits  above  want  nothing  else  to  make  them  happy; 
and  we  soon  hope  to  taste  their  happiness ;  hut  if  it  cannot 
make  us  happy  here,  then  heaven  itself  would  not  make  us 
happy.  O  let  us  pray  for  this  love.  Let  us  cast  pff  the  spi- 
rit of  bondage,  and  not  come  to  God  as  slaves  who  must  serve 
him  ;  but  as  his  redeemed  children,  who  love  to  serve  him,  and 
who  find  his  "  service  perfect  freedom."  Let  us  pray  that 
more  of  "  the  love  of  God  may  be  shed  abroad  in  our  hearts." 
Let  us  beseech  the  Holy  Ghost  to  "  take  of  the  things  of 
Jesus,  and  show  them  to  us."  Let  us  study  all  the  sweet 
relations  in  which  he  has  revealed  himself  to  us  in  the  Scrip- 
tures, Father,  brother,  friend,  husband,  lover.  Here  is  per- 
petual and  rational  study  for  us  ;  and  the  more  we  follow  it, 
the  sweeter  we  shall  find  it.  It  is  but  a  little  ray  of  this  love 
that  as  yet  has  warmed  my  heart ;  yet  1  can  tell  you,  dearest 
and  most  beloved  friend,  that  it  is  worth  renouncing  ten 
thousand  worlds  for.  The  Lord  Jesus  has  sometimes  drawn 
near  to  me  with  such  unspeakable  sweetness,  that  I  have 
thought  all  the  lovely  relations  of  life,  father,  husband,  friend, 
had  no  beauty  in  them,  except  as  they  served  to  shadow  forth 
the  immense  love  of  our  reconciled  God  in  Him,  and  the  near 
and  intimate  communion  to  which  he  admits  his  chosen  and 
redeemed  people.  O  my  friend,  he  has  chosen  you!  What 
a  wonder  of  love  is  here  !  He  has  redeemed  you,  at  the 
price  of  his  own  precious  blood,  "from  this  evil  world." 
Will  you  linger  in  it  any  longer  1  God  forbid  !  May  the 
Spirit  of  God  "  fill  you  with  such  peace  and  joy  in  believing," 
as  may  make  the  world  and  the  things  of  it  appear  to  you  in 
their  true  light!  Remember,  this  is  not  your  home.  We  are 
"  strangers  and  pilgrims"  here.  Let  not  the  world  see,  that 
the  joys  of  the  love  of  Christ,  and  communion  with  him,  are 
not  enough  to  occupy  us,  without  having  recourse  to  the  many 
vain  and  trifling  ways  they  have  invented  of  killing  time,  and 
driving  eternity  out  of  their  thoughts.  If  we  want  strength, 
there  is  fulness  of  strength  and  grace  treasured  up  for  us  in 
Jesus  ;  and  we  have  only  to  seek  it  by  earnest  prayer.  I 
wish  you  would  pray  for  more  experience  of  his  love  to  you. 
This  would  convince  you  more  than  all  the  arguments  in  the 
world  of  the  vanity  of  every  thing,  which  can  tend  to  divert 
your  mind  from  him.  In  seeking  his  love,  may  you  be  able 
to  say  with  Jacob — "I  will  not  let  thee  go,  except  thou  bless 
me."  I  shall  look  for  your  next  very  anxiously.  Do  not  let 
the   words    '  affected,'    '  precise,'  '  hypocrite,'    l  enthusiast,' 


MARY  JANE  GRAHAM. 


155 


«fool,'  'madman,'  and  many  other  epithets,  which  perhaps 
you  will  hear  lavished  upon  the  followers  of  the  Lamb,  dis- 
courage you  from  making  his  cause  and  people  your  own.  I 
cannot  but  remind  you— that  "  all  who  will  live  godly  in 
Christ  Jesus,  must  suffer  persecution."  Not  perhaps  open 
persecution  now,  but  ridicule,  dislike,  sneering,  either  open  or 
secret,  must  be  your  lot,  if  you  determine  to  "  be  not  con- 
formed to  this  world."  We  must  not  think  it  hard,  or  be 
angry  or  disheartened,  if  these  things  come  upon  us ;  for  our 
Master  was  "  a  scorn  and  a  derision  to  all  around  him." 

'  Do  not  cease  to  love  me,  and  think  of  me  always,  dearest 
,  as  your  most  affectionately  and  entirely  attached. 

'  P.  S.  I  earnestly  join  in  your  wish,  that  this  may  be  the 
commencement  of  a  new  and  blessed  period  of  your  life. 
May  every  future  year  see  us  walking  more  closely  and  more 
humbly  with  God.' 

In  a  third  letter  to  her  cousin  about  a  month  subsequent, 
she  again  reverts  to  her  Scriptural  Rules. 

April  20,  1827. 
*  I  feel  exceedingly  at  a  loss,  my  dear  friend,  how  to  an- 
swer your  interesting  question — "  What  is  the  meaning  of 
giving  up  the  world  %"  For  I  do  not  consider,  that  giving  up 
the  world  consists  in  renouncing  its  amusements,  its  com- 
pany, its  pursuits,  so  much  as  in  putting  off  its  temper  and 
spirit,  that  we  may  put  on  the  spirit  and  temper  that  was  in 
Christ  Jesus.  WThen  the  spirit  of  the  world  is  thus  ex- 
changed for  the  spirit  of  Christ,  the  amusements  and  gaieties 
of  the  world,  must  (not  perhaps  all  at  once,  but  gradually 
and  surely)  come  to  be  extremely  vain  and  unsatisfying  in 
our  opinion.  For  though  the  word  "communion  with  God" 
is  considered  as  the  mere  creation  of  an  enthusiastic  imagina- 
tion, yet  if  we  will  allow  the  Scriptures  to  be  true,  we  must 
allow  that  there  is  such  a  thing  as  '*  holding  fellowship  with 
the  Father  and  the  Son,"  as  "  walking  with  God"  day  by 
day  "in  perfect  peace,"  as  "having  Christ  living  in  us," 
and  "  his  Holy  Spirit  abiding  in  us ;"  for  by  this,  and  by  this 
only  can  we  know  that  we  are  in  Christ,  even  by  his  Spirit 
which  abideth  in  us.  Now  let  us  suppose  a  person  enjoying 
— not  the  flights  of  a  false  and  self-seeking  devotion—but 
real,  sober,  scriptural  converse  with  God,  and  that  daily; 
must  not  this  be  a  happiness  superior  to  any  the  world  can 
give  ]     See  what  David  thought  of  it—"  As  the  hart  panteth 


156  MEMOIR  OF 

after  the  water-brooks,  so  panteth  my  soul  after  thee,  O  God. 
My  soul  thirstcth  for  God,  for  the  living  God  :  Thou,  O  Lord 
God,  art  the  thing  that  I  long  for.  Whom  have  I  in  heaven 
but  thee1?  and  there  is  none  upon  earth  I  desire  besides  thee. 
My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judg- 
ments at  all  times.  In  God  is  my  salvation  and  my  glory  ; 
the  rock  of  my  strength,  and  my  refuge  is  in  God.  My  soul 
shall  be  satisfied  as  with  marrow  and  fatness,  and  my  mouth 
shall  praise  thee  with  joyful  lips,  when  I  remember  thee," 
&c.  &c.  And  so  in  a  thousand  songs  of  love  has  David  left 
on  record  what  he  thought  of  u  communion  with  God." 
What  must  have  been  Job's  view  of  the  subject,  when  he 
said — "  My  friends  scorn  me,  but  mine  eye  poureth  out  tears 
unto  God.  O  that  I  knew  where  I  might  find  him !  that  I 
might  come  even  to  his  seat !  I  would  order  my  cause  before 
him,  and  fill  my  mouth  with  arguments  !" — Isaiah's — when 
he  said,  "  O  Lord,  the  desire  of  our  soul  is  unto  thy  name, 
and  to  the  remembrance  of  thee  !  With  my  soul  have  I  de- 
sired thee  in  the  night ;  yea,  with  my  spirit  within  me  will  I 
seek  thee  early !"  But  I  need  not  multiply  proofs  of  what 
seems  to  need  no  proof — that  communion  with  his  Creator  is 
the  best,  and  noblest,  and  happiest  thing  of  which  a  creature 
is  capable.  Then  will  not  they  who  enjoy  this  communion, 
very  carefully  avoid  whatever  may  tend  to  rob  them  of  it  ? 
They  will  soon  find  that  converse  with  the  world  (unless  as 
far  as  duty  or  necessity  lead  them  to  it)  is  not  compatible  with 
converse  with  God  :  for  if  they  conform  to  this  world's  habits 
and  opinions,  they  deprive  themselves  of  all  scriptural  claim 
to  hope  that  God  dwells  in  them,  and  they  in  him.  But  if, 
on  the  contrary,  they  are  "  transformed  in  the  spirit  of  their 
minds,"  tbey  will  soon  find  that  the  world  will  dislike  or 
ridicule  them.  But  until  we  are  delivered  from  the  spirit  of 
the  world,  I  cannot  see  how  we  can  reasonably  be  expected 
to  see  any  harm  whatever  in  the  customs  of  the  world.  Let 
the  world  that  dwells  and  rules  within  be  deposed,  and  the 
world  without  will  soon   lose  its  undue  influence  over  us. 

But,  dearest ,  let  us  "  stick  to"  the  Scriptures  as  our  rule 

and  standard  in  every  thing,  (thus  our  doubts  upon  every  sub- 
ject will  be  quickly  satisfied)  ;  and  let  us  study  them  with 
prayer,  that  he,  "who  commanded  the  light  to  shine  out  of 
darkness,  would  shine  into  our  dark  hearts,  to  give  them  the 
knowledge  of  the  glory"  of  the  gospel  of  God.  We  shall  not 
ask  in  vain;   for  "  God  giveth  wisdom  liberally,  and  without 


MARY  JANE  GRAHAM.  157 

upbraiding-."    May  he  give  you  that  "  wisdom  which  is  from 
above;"  since  not  all  the  wisdom  of  this  world  can  find  out 
God.     There  are  in  the  sacred  word  two  rules,  which,  if  kept 
in  view,  might  be  a  lamp  to  guide  our  feet  in  the  darkest  and 
most  perplexing  moments — "  Whether  ye  eat,  or  drink,  or 
whatsoever  ye  do,  do  all  to  the  glory  of  God.''''     "  Whatever  ye 
do,  in  word  or  deed,  do  all  in  the  name  of  the  Lord  Jesus." 
Now  in  going  to  a  ball,  or  a  play,  merely  to  indulge  my  own 
vanity,  or  gratify  my  own  inclination,  I  could  not  say — I  am 
"doing  this  to  the  glory  of  God"— I  could  not  set  about  it 
"in  the  name  of  the  Lord  Jesus;"  therefore  as  a  Christian, 
I  think  I  have  no  right  to  do  it  at  all.     But  if  any  one  could 
go  to  the  glory  of  God,  I  cannot  dispute  their  right  to  going. 
In  visiting  my  friends,  and  spending  a  little  intercourse  in 
social  converse  with  them,  I  have  no  feeling  of  this  kind  to 
draw  me  back ;  for  God  has  given  us  our  friends,  and  there- 
fore requires  us  to  be  active  in  every  social  duty;  and  reli- 
gion has  done  little  for  us,  if  it  has  taught  us  to  be  more  mo- 
rose and  unsociable ;  for  the  very  soul  of  religion  is  to  live 
not  to  ourselves,  but  to  others.     Still  I  think  as  far  as  we 
can,  we  should  choose  our  friends  rather  among  the  friends 
of  God,  than  among  the  friends  and  followers  of  the  world. 
You  mention  music ; — so  far  from  thinking  it  wrong  in  all 
cases,  I  think,  in  my  own,  it  is  absolutely  a  religious  duty  to 
pursue  music,  as  far  as  my  health  will  permit ;  and  I  think 
the  same  with  regard  to  you.     But  supposing  we  had  no 
particular  object  in  studying  it,  still  I  think  that  music,  as 
affording  a  pleasing  and  innocent  source  of  amusement  to 
ourselves  and  others,  cannot  be  considered  wrong,  though  I 
should  think  it  wrong  to  give  more  than  a  very  moderate  time 
to  it,  or  to  let  it  encroach  upon  any  other  duty.     For  a  real 
Christian — to  say  the  least  of  it — has  so  great  a  work  in 
hand ;    so   many   really   important   and   interesting   objects 
daily  solicit  his  attention,  excite  his  energies,  and  set  every 
faculty  of  soul  and  body  to  work ;  that  he  or  she  can  have 
very  little  time  to  throw  away  upon  mere  amusements.     I 
have  given  you  my  opinion  as  well  as  I  can,  because  you 
asked  me,  not  because  lavish  or  expect  you  to  be  guided  by 
it;  for  I  am  persuaded,  that  if  you  continue  searching  the 
Bible  with  earnest  prayer,  God  himself  will  lead  you  into 
every  good  and  pleasant  way.    I  have  known  many  religious 
people,  who  have  not  seen  the  necessity  of  separating  them- 
selves entirely  from  the  world  at  first ;  but  I  never  knew  any 
o  2 


158  MEMOIR  OF 

one  who  did  not  see  it  at  last.  Let  me  then  close  this  subject, 
dearest ,  by  calling-  to  your  remembrance  that  encourag- 
ing invitation  in  Corinthians:  "Wherefore  come  out  from 
among  them,  and  be  ye  separate,  saith  the  Lord,  and  touch  not 
the  unclean  thing;  and  I  will  receive  you,  and  will 'be  a  Fa- 
ther unto  you,  and  ye  shall  be  my  sons  and  daughters,  saith 
the  Lord  Almighty." 

These  letters  will,  we  think,  be  admitted  to  discuss  this 
important  subject  with  much  Christian  wisdom  and  spiritu- 
ality. Here  are  no  harsh  sweeping  denunciations,  but  a 
plain  reference  to  the  rules  of  Christ ;  to  the  general  princi- 
ples, taste,  and  spirit  of  the  gospel ;  and  to  the  test  of  con- 
science and  experience.  Two  particulars  are  worthy  of  spe- 
cial remark — her  principle,  and  her  rules. 

Her  principle  is  the  superior  attractiveness  of  the  gospel, 
as  the  only  effectual  opposition  to  a  worldly  spirit — *  A  be- 
lieving view  of  Christ' — as  she  justly  observed — '  must  make 
the  world  look  dark  and  insignificant.'  The  merchantman 
would  never  have  suffered  his  "  goodly  pearls"  to  be  snatch- 
ed from  him  ;  but  the  first  sight  of  "  the  pearl  of  great  price" 
was  sufficient  inducement  to  him  gladly  to  relinquish  them. 
The  apostle  would  never  have  yielded  up  his  good  name  in 
the  church  with  all  his  other  sources  of  gain  to  the  persua- 
sive power  of  argument.  But  "  the  excellency  of  the  know- 
ledge of  Christ  Jesus  his  Lord"  once  manifested  to  his  soul, 
made  what  before  was  his  all,  now  "  loss" — yea — "  dung" 
in  his  sight.  Thus  in  every  case,  simple  faith  is  the  princi- 
ple of  Christian  decision. 

It  is  often  a  ground  of  self-delusive  complaint — '  If  we 
were  less  entangled  with  the  world,  we  should  reach  to  far 
higher  attainments  in  the  excellency  of  this  heavenly  know- 
ledge.' This  is  doubtless  a  truth.  Yet  the  converse  is  per- 
haps the  most  accurate  and  important  statement.  It  is  because 
we  know  so  little  of  Christ,  that  we  are  so  much  entangled 
with  the  world.  Here  we  have  the  radical  principle  of  the 
evil  laid  open.  General  and  superficial  views  of  our  glorious 
Saviour  offer  but  a  feeble  resistance  to  the  mighty,  subtle, 
and  incessant  operation  of  a  worldly,  spirit.  Deep,  self-abas- 
ing, and  spiritual  apprehensions  of  the  gospel  must  be  perse- 
veringly  sought  for,  and  maintained  in  constant  exercise 
under  Divine  teaching  and  grace.  To  the  heart  thus  attracted 
to  Christ  by  the  active  contemplation  of  faith — the  world  in 
its  most  alluring  forms,  will  ever  be  a  crucified   object,  an 


MARY  JANE  GRAHAM.  1  59 

object  of  shame  and  revulsion.  And  if  this  heavenly  con- 
templation be  followed  out  in  all  his  relations  to  us  of  infinite 
tenderness  and  love,  how  will  it  cover  us  with  shame,  that  a 
moment  should  ever  have  been  found  for  any  other  object  of 
paramount  desire,  affection,  and  interest !  We  must  however 
carry  this  powerful  principle  of  faith  into  all  the  particulars 
of  practical  application.  We  must  not  forget  the  supreme 
authority  of  the  Scriptural  commands  for  non-conformity  to 
the  world  ;  nor  must  we  refrain  from  rebuking  whatever  ap- 
pears to  us  in  detail,  to  be  inconsistent  with  these  commands. 
But  except  our  remonstrances  are  grounded  upon  th^full  and 
clear  principles  of  the  gospel,  we  shall — instead  of  "laying 
the  axe  to  the  root  of  the  tree" — only  prune  the  branches  for 
more  luxuriant  fruitfulness.  The  worldly  taste  may  he  re- 
strained— but  not  subjugated  ;  and  the  heart,  if  it  be  even 
partially  drawn  from  the  world,  will  be  turned  to  self-righteous- 
ness, not  to  Christ. 

As  to  Miss  Graham's  rules,  it  is  a  vain  attempt  to  fix  pre- 
cise limits  to  every  particular  act.  Yet  the  Scriptural  rules 
which  she  has  adduced,  may  be  brought  to  bear  upon  every 
difficulty ;  and  if  the  application  of  them  will  not  make  us 
infallibly  right,  it  will  at  least  preserve  us  from  being  mate- 
rially wrong.  The  force  of  relative  obligation  as  an  ordi- 
nance of  God  is  in  clear  conformity  with  these  rules,  and  as 
such  is  strongly  inculcated  by  Miss  Graham  ;  while  at  the 
same  time  it  is  never  made  an  excuse  for  overstepping  the 
line  of  demarcation,  and  always  placed  in  connection  with 
faithfulness  and  decision  of  conduct.  The  point  of  worldly 
conformity  commences,  and  the  habit  of  it  is  strengthened,  in 
the  neglect  of  Christian  simplicity  of  profession.  Either 
these  rules  are  not  spiritually  apprehended,  or  they  are  not 
conscientiously  regarded,  or  there  is  a  want  of  intelligent  ca- 
pacity to  apply  them.  Many  young  inquirers  of  unformed 
habits  and  unexercised  profession  have  lost  their  slight  im- 
pressions of  religion  in  an  unguarded  association  with  the 
world.  And  how  many  more  established  professors  have  by 
unspiritual  habits  become  unconsciously  conformed  to  the 
taste,  maxims,  or  society  of  the  world,  even  while  they  have 
"  escaped  its"  external  "  pollutions."  We  would  earnestly 
recommend  the  application  of  these  rules  to  every  step  and 
point  of  contact  with  the  world.  Let  them  be  the  test  for 
the  daily  "  trial  of  our  spirit."  Let  us  cultivate  that  tender 
susceptibility  of  conscience,   which  impressed  this  devoted 


160  MEMOIR  OF 

child  of  God  with  poignant  sorrow  and  humiliation  in  a  sin- 
gle instance  of  overstepping  the  boundary,  or  neglecting  the 
rule,  of  her  Christian  profession.  We  are  persuaded  that 
this  habit  of  mind  diligently  cherished,  would  issue  in  the 
conviction,  that  the  points  of  necessary  or  hopeful  intercourse 
with  the  world,  are  not  so  frequent  as  were  imagined;  that 
the  rational  pleasure  of  its  society  ill  compensates  for  the 
painful  loss  that  is  felt  in  the  secret  retirement ;  that  posi- 
tive evil  belongs  to  unnecessary  communication  with  it;  and 
that  increasing  circumspection  is  needed  even  in  the  path  of 
duty.  The  responsibility  of  maintaining  our  profession  will 
be  more  deeply  felt;  and  a  path  of  retreat  sought  for,  where 
that  profession  seems  to  be  impracticable.  We  shall  walk 
not  by  expediency,  but  by  rule.  Self-indulgence  will  yield 
to  the  dictates  of  conscience,  and  double-mindedness  to  the 
simplicity  of  the  gospel.  "  The  eye  being  thus  single,  the 
whole  body  will  be  full  of  light."  Religion  will  assume  a 
different  caste.  It  will  be  marked  by  a  holy  and  heavenly 
stamp.  It  will  be — not  a  system  of  restraints — but  a  religion 
of  privilege — the  strictness  of  its  rules  wholly  divested  of 
moroseness,  and  forming  an  effectual  safeguard  of  its  con- 
sistency and  fruitfulness.  Thus  God  will  be  seen  in  his 
true  character,  as  "  having  pleasure  in  the  prosperity  of  his 
servant,"  who  needs  not  to  be  beholden  to  the  world  for  that 
happiness,  which  it  promises  to  its  votaries  in  substance,  but 
gives  only  in  shadow  and  delusion. 

The  length  and  seriousness  of  this  important  discussion 
may  be  happily  relieved  by  a  sprightly  effort  of  Miss  Gra- 
ham's imagination,  bearing  immediately  upon  our  subject.  It 
was  written  impromptu  in  her  friend's  manuscript  book. 
The  picture  was  probably  suggested  by  her  residence  on  the 
sea-side. 

February,  1830. 

"Thy  people  shall  be  my  people." — Ruth  i.  16.  'I  have 
sometimes  thought,  that  the  Christian,  who  willingly  casts  his 
lot  amongst  those  to  whom  the  doctrine  of  the  cross  is  foolish- 
ness, and  sits  down  in  the  world  as  if  he  were  of  the  world,  is 
like  the  foolish  little  bird  that  should  build  its  nest  in  the  mast 
of  some  tall  ship.  At  first  it  seems  a  place  of  security  and  peace ; 
but  soon  the  vessel  looses  from  its  anchor,  and  the  little  song- 
ster is  borne  away  it  knows  not  whither.  The  trees  and  flowery 
hedges,  and  bright  sunny  meadows,  are  fast  going  out  of 
sight.     Fain  would  the  poor  bird  spread  its  wings  and  re- 


MARY  JANE  GRAHAM.  161 

gain  them :  but  how  can  it  leave  its  nestlings,  its  treasures, 
which  it  has  confided  to  that  strange  and  troubled  dwelling ! 
No,  no;  its  all  is  launched  into  the  deep  ;  and  with  anxious, 
constant  care  it  must  hover  round  the  dear  nest,  and  seek  for 
strange  and  scanty  food  for  its  young.  And  at  first  the  vessel 
may., glide  smootly  on,  while  the  wind  gently  plays  with  its 
sails,  and  the  sun  lights  them  up  to  a  snowy  whiteness,  and 
the  gilded  waves  break  in  sparkles  round  the  stately  prow. 
Then  the  little  visitant  pours  forth  its  sweet  song,  and  glad- 
dens the  sailor's  heart  by  the  fond  tale  it  tells  him  of  happi- 
ness and  home.  Yet  all  the  while  it  is  only  lamenting  its 
desolation,  and  pining  after  the  pleasant  haunts  in  the  green 
wood,  and  the  dear  companions,  by  whom  its  notes  were  an- 
swered from  bush  to  bush,  till  the  very  boughs  waved  in  joy 
to  their  merry  strains.  But  O  !  poor  bird,  if  a  storm  arise, 
how  wilt  thou  flutter  round  thy  nestlings,  and  tremble  lest 
they  should  be  swept  away  by  the  pitiless  waves,  or  chilled 
into  death  by  the  piercing  winds  !  Yes,  little  trembler,  thou 
hast  placed  thyself  and  thine  offspring  in  a  perilous  situation ; 
nor  is  it  thou  that  canst  save  them,  but  thy  Father  and  ours, 
without  whom  not  so  much  as  a  sparrow  falleth  to  the 
ground.  He  it  was  that  took  care  of  thee,  when  thou  wast 
safely  lodged  in  thine  own  leafy  branches  ;  and  he  can  take 
care  of  thee  now,  can  teach  the  rude  sailor  to  respect  thy 
helplessness,  and  hush  the  stormy  winds,  that  they  ruffle  not 
a  feather  of  thy  wing.  And  thus,  Christian,  if  thou  hast 
wilfully  withdrawn  thyself  from  the  shadow  of  that  tree, 
which  spreads  forth  its  branches  for  all  the  fowls  of  heaven 
to  dwell  in  ;  if  thou  hast  made  thee  a  home  away  from  the 
Lord's  people  ;  many  a  bitter  hour  of  loneliness  and  desola- 
tion shalt  thou  have,  while  thou  art  "singing  the  Lord's 
song,  in  a  strange  land.  Thou  shalt  rue  thy  folly,  and  be 
humbled  for  it.  Yet  be  not  utterly  cast  down,  but  still  trust 
in  thy  God,  who  will  not  fail  to  rebuke  and  chasten,  but  will 
never  leave  thee  nor  forsake  thee.' 

IV.  Her  sentiments  upon  miscellaneous  subjects. 

We  now  conclude  this  long  series  of  quotation,  with  some 
extracts  of  a  more  miscellaneous  character. 

It  is  delightful  to  observe  all  her  views  of  science,  extensive 
and  accurate  as  they  were,  to  have  been  received  and  enjoyed 
through  a  heavenly  medium.     Whichever  way  she  looked  in 


162  MEMOIR  OF 

this  wide  expanse,  her  eye  was  transfixed  in  the  contempla- 
tion of  the  unsearchable  mysteries  of  redeeming  love.  We 
may  instance  the  following1  sketch  of  Christian  Astronomy — 
extracted  from  her  manuscript.  Speaking  of  the  withering 
influence  of  Mathematics  upon  the  pleasures  of  the  imagina- 
tion, and  having  (as  we  have  already  seen)  suggested  the 
study  of  classical  literature,  as  furnishing  some  antidote  for 
this  evil,  she  further  adds  on  this  point: 

'  It  is  scarcely  possible  to  pursue  mathematics  to  any  ex- 
tent, without  being  led  by  them  into  some  of  those  sciences, 
of  which  they  form  the  vestibule.  Astronomy,  for  instance, 
presents  a  field  for  the  largest  and  noblest  exercises  of  the 
imagination.  The  stars,  '  the  poetry  of  heaven,'  afford  not 
only  perpetual  employment  for  the  reason,  but  unbounded 
scope  to  the  fancy.  The  objects  of  astronomical  study  dis- 
play a  sublimity,  which  exalts  the  imagination  ;  a  mystery 
which  humbles  the  intellect,  a  wisdom  which  enlarges  every 
faculty  of  the  soul,  and  a  loveliness  which  soothes  every 
feeling  of  the  heart.  They  have,  like  their  Divine  Author, 
"  heights,  depths,  and  breadths" — unfathomable — inscrutable. 
Here  we  may  soar,  as  upon  the  wings  of  angelic  intelligence. 
Here  we  may  expatiate,  till  our  minds  are  lost  in  infinity. 
But  with  what  unutterable  astonishment  does  the  Christian 
astronomer  gaze  upon  the  innumerable  host!  He  is  con- 
scious that  God  is  all  around  him.  His  mind  is  possessed 
by  one  idea — the  presence,  the  immense,  the  all-pervading 
presence  of  the  God  who  made  and  upholds  all  these.  For 
an  instant  he  forgets  his  own  littleness,  and  becomes  vast 
as  the  objects  of  his  contemplation;  for  there  are  moments 
when  the  human  soul  seems  to  expand  into  something  of  its 
original  grandeur.  But  the  humbling  consciousness  returns, 
as  soon  as  his  full  heart  will  give  him  leave  to  think,  and 
he  shrinks  into  insignificance.  It  is  nothing  to  be  the  least, 
the  meanest  of  the  creatures  of  God.  But  to  be  a  fallen-crea- 
ture— this  bows  him  to  the  dust.  Sin  has  made  him  an 
outcast  from  the  beautiful  creation,  an  alien  from  the  creating 
God.     An  holy  God  is  on  every  side ;  and  he  is  not  holy. 

1  But  yet  his  thrilling  awe  is  cheered  with  joy,  hope,  and 
love.  "The  day-star  arises  in  his  heart;"  and  now  every 
other  star  has  a  voice,  "  a  still  small  voice  ;"  and  tells  a  tale 
of  love,  which  the  angels  delight  to  hear  :  a  mystery,  "  which 
the  angels  desire  to  look  into." 

'  He  who  made  us  is  "  the  God  of  thy  salvation."     He  is 


MARY  JANE  GRAHAM.  163 

"thy  Beloved  and  thy  Friend."  Thus  hath  the  God  who 
made  the  heavens,  who  ordained  the  moon  and  the  stars,  been 
mindful  of  man,  visited  him  in  his  low  estate,  and  "crowned 
him  with  glory  and  honour."  ' 

"Praise  him,  ye  heavens  of  heavens.  Praise  him,  all  ye 
stars  of  light."  Christians!  you  can  "sing-  praises  with 
understanding."  All  ye  that  love  the  Lord,  praise  the  name 
of  the  Lord.     "  Praise  the  Lord,  O  my  soul." 

While  this  sublime  science  has  been  perverted  (as  in  the 
French  school  of  philosophy)  for  man's  contemptuous  rejec- 
tion of  his  Maker,  it  is  most  refreshing  to  observe  the  magni- 
ficent illustrations  by  which  "  the  heavens,"  viewed  through 
the  medium  of  Christian  philosophy,  "  declare  the  glory  of 
God."  In  this  field  of  elevated  contemplation  the  eye  of 
faith  "  leads  us  up  from  nature,"  not  only  "  to  nature's  God," 
but  to  the  Christian's  God — the  God  of  his  salvation.  Here 
we  discover  what  the  "  eye"  of  reason  "  has  not  seen,  nor 
hath  ear  heard,  nor  hath  it  entered  into  the  heart  of  man,"  un- 
taught by  God.  If,  as  our  poet  of  the  Night  has  decided, 
4  an  undevout  astronomer  is  mad,'  even  the  devout  man  of 
science  is  not  in  the  full  possession  of  his  faculties,  nor  in  the 
enjoyment  of  the  clear  perception  of  the  objects  of  his  delight*- 
ed  observation,  except  he  has  been  instructed  in  the  higher 
school  of  Divine  science,  and  enabled  to  trace  in  the  Maker 
of  the  starry  frame  his  God  and  Saviour — his  faithful,  un- 
changeable, Almighty  friend. 

We  pass  to  another  field  of  science  of  more  general  inter- 
est. Miss  Graham's  Musical  Tract,  already  referred  to, 
will,  it  is  believed,  be  found  to  give  an  accurate  sketch  of  the 
principles  of  its  own  department  of  the  science.  Its  style  is 
buoyant  with  life,  beauty,  and  power.  It  occasionally  mounts 
almost  to  the  magnificent  prose  of  John  Milton  or  Jeremy 
Taylor.     Take  the  following  as  a  specimen  : 

Speaking  to  her  young  pupil  of  the  importance  of  practis- 
ing, she  sends  her  to  the  woods  and  groves  for  a  stimulating 
example  of  industry. 

'  I  can  tell  you  that  the  little  musicians  of  the  grove  do  not 
attain  their  wild  and  delicate  modulations  without  practice. 
When  1  lay  in  bed  last  summer,  unable  to  speak  or  move  for 
many  hours  in  the  day,  the  song  of  the  birds  furnished  me 
with  an  inexhaustible  source  of  amusing  observation.  I  could 
not  but  feel  grateful  to  the  melodious  little  creatures,  who  be- 
guiled me  of  half  my  pain,  and  made  the  weary  hours  of  sick- 


164  MEMOIR  OF 

ness  fly  away  upon  wings  as  light  as  their  own.  As  if  led 
by  an  instinctive  sympathy,  numbers  of  blackbirds  and 
thrushes  came  to  build  their  nests  round  our  garden  ;  and  the 
wood  pigeons,  which  had  been  silent  the  year  before,  renewed 
their  soft  notes  in  the  high  trees  by  the  parsonage  lawn. 
However,  they  were  shy,  and  I  thought  myself  fortunate,  if  once 
or  twice  in  the  day  their  gentle  cooing  found  its  way  to  my  ear. 
But  there  was  one  thrush,  whose  notes  I  soon  learned  to  dis- 
tinguish from  all  the  other  thrushes  ;  indeed  his  skill  seemed 
to  exceed  theirs  as  much  as  Cordoba's*  exceeds  yours  or 
mine.  Every  mornings  I  listened  for  his  voice,  which  was 
sure  to  precede  the  matins  of  all  the  other  birds.  In  the  day 
time,  his  brilliant  tones  were  mingled  and  almost  lost  in  the 
general  melody ;  but  as  soon  as  the  sun  was  preparing  to  set, 
when  the  blackbirds  had  either  sung  themselves  to  sleep,  or 
were  flown  off  to  keep  up  their  festivities  elsewhere,  then  was 
my  thrush's  practising  time.  He  was  kind  enough  to  select 
a  tree  not  far  from  my  window,  while  the  other  thrushes 
placed  themselves  at  a  respectful  distance,  and  edged  in  a 
note  here  and  there  as  they  could.  He  opened  the  rehearsal 
with  a  number  of  wild  trills  and  calls,  which  I  could  not  well 
understand  ;  only  they  were  very  sweet  and  cheering  to  me ; 
and  he  would  pause  between  each,  till  a  soft  response  was 
heard  from  some  distant  bough.  But  when  he  had  fixed  upon 
a  little  cadence  which  pleased  him,  it  became  a  more  serious 
business.  Strange  to  say,  I  could  always  tell  when  this 
would  be  ;  for  what  pleased  me  particularly  was  sure  to  please 
him;  so  true  is  it  that  nature  has  given  the  same  perception 
of  melody  to  man  and  to  birds.  He  would  chant  it  over  in  a 
low  tone  two  or  three  times,  as  if  to  make  himself  sure  of  it ; 
then  he  carolled  it  out  with  triumphant  glee ;  then  stopped 
short  on  a  sudden,  as  much  as  to  say  to  his  rivals — '  Which 
of  you  can  imitate  my  strains  ?!  Their  notes  sounded  most 
sweet  at  various  distances  during  these  little  intervals  ;  but 
they  seemed  conscious  of  their  inferiority  to  my  favourite,  who 
would  suddenly  break  out  into  the  very  same  melody,  upon 
which  he  had  doubtless  been  musing  all  the  while,  enriching 
it  by  some  little  note  or  trill,  the  wildest  and  most  touch- 
ing that  ever  came  into  a  thrush's  heart.  I  needed  neither 
concert  nor  music-master,  while  I  could  listen  to  the  untaught, 

*  An  eminent  musical  professor  among  the  Spanish  refugees,  to 
whom  she  expresses  herself  indebted  for  much  valuable  instruction. 


MARY  JANE  GRAHAM.  165 

but  not  unpremeditated,  harmony  of  this  original  professor; 
nor  could  I  quarrel  with  the  sickness  which  had  been  the 
means  of  developing  another  link  in  that  mysterious  chain, 
which  binds  me  to  the  rest  of  creation,  by  opening  my  ear  and 
my  heart  more  than  ever  to  the  language  of  universal  nature. 
But  I  often  wished  to  have  you  with  me,  that  you  might 
hear  how  much  pains  the  birds  are  at  to  charm  us  with  their 
warbling.  It  is  pretty  also  to  hear  the  young  birds  com- 
mence their  small  and  faultering  strains,  which  grow  clearer 
and  louder,  till  they  are  no  longer  to  be  distinguished  from 
the  rest.  True,  it  is  their  profession,  and  we  have  many 
other  things  to  think  of;  but  what  time  we  do  give  to  the 
study  of  music,  we  should  give  it  with  our  hearts,  as  they 
do.' 

For  effective  playing  she  gives  the  following  sensible  rules, 
interspersing  them  with  her  own  happy  illustrations  : 

'I  have  told  you  that  to  play  a  piece  effectively  you  must 
comprehend  it  well.  You  must  also  feel  it  deeply.  It  is 
impossible  to  excite  lively  emotions  in  another's  breast,  while 
your  own  remains  untouched.  There  are  two  rules,  which 
may  assist  you  to  attain  quick  perceptions  of  what  is  correct 
and  beautiful;  and  (with  the  help  of  the  mechanical  rules  I 
have  given  you)  to  bring  those  perceptions  out  in  your  own 
performance.  The  first  is,  to  cultivate  a  constant  habit  of  list- 
ening  to  natural  sou?ids.  Every  thing  in  nature  has  a  melody 
which  goes  to  the  heart,  and  from  which  we  may  gain  some 
new  and  delightful  ideas.  I  have  called  your  attention  to 
the  song  of  birds.  Then  there  is  the  bleating  of  flocks,  and 
the  lowing  of  distant  herds,  and  the  busy  hum  *bf  insects. 
Above  all,  the  modulations  of  the  human  voice  afford  us  a 
perpetual  source  of  observation.  From  thence  we  may 
gather  the  expression  of  every  stormy  passion  which  agitates, 
and  every  tender  affection  which  soothes  the  heart.  Nor  can 
we  listen  to  the  fairy  tones  of  children,  their  light-hearted 
carols,  their  bursts  of  tiny  merriment,  their  mimic  griefs,  and 
simply  told  stories,  without  imbibing  some  new  and  charm- 
ing combinations  of  harmonious  expression.  If  music  brings 
no  lovely  thoughts  and  associations  to  your  mind,  you  are 
learning  it  to  very  little  purpose.  If  it  does,  an  intimate  ac- 
quaintance with  the  music  of  nature  will  invest  the  express- 
ion of  those  thoughts  with  a  grace  and  refinement,  which 
the  most  persevering  practice  will  fail  to  impart.  Take  les- 
sons of  the  winds  and  of  the  waters,  and  of  the  trees;  of  all 
P 


166  MEMOIR  OF 

animate  and  inanimate  nature.  So  shall  the  very  spirit  of 
sweet  sound  and  expression  enter  into  your  bosom,  and  lie 
there,  ready  to  pour  itself  forth  upon  the  otherwise  low  and 
mechanical  music,  which  the  pressure  of  your  hands  produces 
on  the  instrument.  One  of  Handel's  finest  pieces  is  said  to 
have  been  suggested  by  the  labour  of  a  blacksmith  at  his 
anvil ;  so  successfully  did  he  watch  for  the  harmony  that 
lies  wrapped  up  in  the  commonest  sounds. 

*  The  next  rule  I  shall  give  you,  is  to  listen  attentively  to  skil- 
ful performers ;  noticing  particularly  what  emotions  are  ex- 
cited in  your  mind  by  every  passage ;  and  by  what  means 
they  contrive  to  produce  the  effect  which  pleases  you.  The 
gratification  we  derive  from  listening  to  music,  is  similar  to 
that  which  poetry  imparts  to  us.  Both  these  delightful  arts 
call  into  being  a  thousand  beautiful  imaginations,  tender  feel- 
ings, and  passionate  impulses.  But  in  reading  poetry,  we  are 
delighted  with  the  thoughts  of  another  person;  and  though 
a  beautiful  idea  will  give  us  new  pleasure  every  time  we  re- 
cur to  it,  still  this  pleasure  is  little  varied,  and  depends  on 
the  conformation  of  the  poet's  mind,  rather  than  of  our  own. 
The  delights  of  music  are  of  our  own  creation.  We  become  for 
the  time  poets  ourselves,  and  enjoy  the  .high  privilege  of  in- 
venting, combining,  and  diversifying,  at  pleasure,  the  images 
which  harmonious  sounds  raise  in  our  minds.  The  selfsame 
melody  may  be  repeated  a  hundred  times,  and  inspire  each 
time  a  train  of  thought  different  from  the  last.  Sometimes 
it  will  call  forth  all  the  hidden  stores  of  memory — absent 
friends,  voices  long  silent  in  the  tomb,  lovely  scenes,  pleasant 
walks,  arid  happy  hours,  come  back  to  us  in  all  their  fresh- 
ness and  reality.  Then  the  future  opens  its  dreary  prospect, 
gilded  by  hope,  and  chastened  by  a  mournful  tenderness. 
The  exile  is  restored  in  glad  anticipation  to  his  country ;  the 
prodigal  sobs  out  his  penitence  on  his  father's  bosom ;  the 
child  of  affliction  is  safely  lodged  in  that  mansion  where 
sorrow  and  crying  are  unknown.  Sometimes  the  past  is  for- 
gotten, the  future  unheeded,  the  mind  wrapped  up  in  the 
present  consciousness  of  sublimity  or  beauty.  Forms  of 
delicate  loveliness,  things  such  as  dreams  are  made  of,  float 
before  the  mental  vision,  shaped  into  something  of  a  walking 
distinctness.  Thoughts  too  noble  to  last,  high  and  holy  re- 
solves, gushings  of  tenderness,  alternately  possess  our 
minds,  with  emotions  all  equally  different,  and  equally  de- 
lightful.    The  poetical  inspiration  of  Alfieri  seldom  came 


MARY  JANE  GRAHAM.  167 

upon  him,  but  when  he  was  under  the  influence  of  music. 
Haydn's  symphonies  were  all  composed  so  as  to  shadow 
forth  some  simple  and  affecting  story,  by  which  the  author 
excited  and  varied  his  own  feelings,  and  wrought  them  up  to 
that  pitch  of  solemn  pathos,  or  animated  gaiety,  which  to 
this  day  inspires  all  who  hear  his  music  with  corresponding 
emotions.' 

The  Christian  tone  and  descriptive  beauty  of  the  conclud- 
ing paragraphs  will  be  generally  admired.  They  are  in  the 
style  of  her  favourite  writer,  Jeremy  Taylor. 

'  The  expression  of  sacred  music  comprehends  every  emo- 
tion that  can  agitate  the  human  heart,  and  must  be  felt  rather 
than  described.  The  subdued  tones  of  awful  adoration  ;  the 
impassioned  fervour  of  desire ;  the  humility  of  prayer ;  the 
wailing  of  penitential  sorrow ;  the  glad  notes  of  thanksgiv- 
ing ;  and  the  loud  chorus  of  praise ;  all  these  have  their  own 
peculiar  utterance,  and  must  be  pervaded  by  a  depth  and 
solemnity  which  shall  distinguish  them  from  the  meaner  af- 
fections of  humanity. 

'  I  am  fearful  of  touching  too  lightly  upon  this  hallowed 
subject.  Many  young  persons,  when  their  feelings  are  ex- 
cited by  sacred  music,  imagine  themselves  to  be  bettered  by 
such  feelings,  and  to  be  under  the  influence  of  genuine  reli- 
gious sentiments.  But  if  the  plain  majesty  of  the  word  of 
God  does  not  suffice  to  kindle  an  equal  fervour  within  us, 
when  we  are  reading  it  silently  and  alone,  we  may  be  sure 
that  the  emotions  excited  by  the  lovely  songs  and  pleasant 
instruments  of  men  are  the  mere  ebullitions  of  natural  feel- 
ing, and  have  nothing  to  do  with  religion.  Those  who  would 
sing  the  praises  of  the  Lord,  must  "  sing  them  with  under- 
standing." The  undying  torch  of  tru^h  must  be  lighted  up 
in  that  faculty,  before  it  can  set  the  heart  in  a  flame.  There 
exists  not  a  more  dangerous  delusion,  than  to  mistake  the 
feverish  excitement  of  the  imagination  for  the  cheerful  and 
steady  glow  of  a  rational  devotion. 

4  But  while  I  so  anxiously  guard  you  against  this  pernicious 
error,  do  not  for  a  moment  suppose,  that  I  would  shut  you 
out  from  the  privilege  which  all  creation  enjoys,  of  sounding 
its  Maker's  praise.  Oh !  there  is  a  harmony  in  nature,  in- 
conceivably attuned  to  one  glad  purpose!  Everything  in 
the  universe  has  a  voice,  with  which  it  joins  in  the  tribute  of 
thanksgiving.  The  whispers  of  the  wind  playing  with  the 
summer  foliage,  and  its  fitful  moanings  through  the  autumnal 


168 


MEMOIR  OF 


branches  ;  the  broken  murmur  of  the  stream,  the  louder  gush- 
ing of  the  waterfall,  and  the  wild  roar  of  the  cataract,  all 
speak  the  praises  of  God  to  our  hearts.  Who  can  sit  by  the 
sea-side,  when  every  wave  lies  hushed  in  adoration,  or  falls 
upon  the  shore  in  subdued  and  awful  cadence,  without  drink- 
ing in  unutterable  thoughts  of  the  majesty  of  God  1  The  loud 
hosannas  of  Ocean  in  the  storm,  and  the  praises  of  God  on 
the  whirlwind,  awaken  us  to  the  same  lesson ;  and  every  peal 
of  the  thunder  is  an  hallelujah  to  the  Lord  of  Hosts.  Oh! 
there  is  a  harmony  in  nature  !  The  voice  of  every  creature 
tells  us  of  the  goodness  of  God.  It  comes  to  us  in  the  song 
of  the  birds;  the  deep,  delicious,  tones  in  which  the  wood- 
dove  breathes  out  its  happiness  ;  the  gracefully  melting  des- 
cant of  the  nightingale;  the  joyous,  thrilling  melody  of  the 
lark ;  the  throstle's  wild  warbling,  and  the  blackbird's  tender 
whistle  ;  the  soft  piping  of  the  bulflnch ;  the  gay  carol  of  the 
wren ;  the  sprightly  call  of  the  goldfinch ;  and  the  gentle 
twittering  of  the  swallow.  Even  now,  when  every  other 
bird  is  silent,  little  robin  is  pouring  out  his  sweetest  of  all 
sweet  notes  upon  yonder  rose-bush ;  and  so  distinctly  does  he 
thank  God,  who  made  the  berries  to  grow  for  him  upon  the 
hawthorn  and  mountain-ash,  and  who  has  put  it  into  the  heart 
of  man  to  love  him,  and  strew  crumbs  for  him  when  the  ber- 
ries fail,  that  my  soul,  too  often  insensible  to  its  own  mercies, 
is  warmed  into  gratitude  for  his.  The  very  insect  tribe  have 
entered  into  a  covenant,  that  God  shall  at  no  season  of  the 
year  be  without  a  witness  amongst  them  to  his  praise.  For 
when  the  hum  of  the  bees  and  the  chirping  of  the  grasshopper 
have  ceased  to  enliven  us,  and  the  gnat  has  laid  by  his  horn, 
then  the  little  cricket  wakens  into  life  and  song,  and  gladdens 
our  hearth  with  the  same  story  till  the  winter  is  past.  And 
so  all  nature  praises  God,  and  is  never  weary.  If  then  you 
are  able  "  to  make  melody  in  yonr  heart  to  the  Lord,"  let  your 
hand  and  your  voice  make  melody  too ;  and  let  the  faculty 
which  infinite  benevolence  has  oreated  for  your  enjoyment, 
be  converted,  as  all  your  other  faculties  should  be,  into  the 
instrument  of  praise.  To  know  that  you  make  this  worthiest 
use  of  your  musical  acquirements  will  indeed  rejoice  the 
heart  of  your  affectionate  Friend  and  Cousin, 

Mary. 

The  following  exercise  throws  out  some  additional  thoughts 
upon  the  connexion  of  poetry  and  music  alluded  to  in  her 


MARY  JANE  GRAHAM.  169 

tract.  It  was  written  in  the  form  of  a  letter  to  her  cousin, 
for  the  Italian  master  then  in  attendance  upon  them.  As  she 
wrote  Italian  with  considerable  spirit,  and  took  some  pains 
with  the  composition,  it  may  have  slightly  suffered  in  a  trans- 
lation. 

1824. 
*  My  dear  Friend — Yesterday  I  was  told  of  an  observation 
you  had  made  in  the  conversazione  of  Mr.  B.,  (where  unfor- 
tunately I  could  not  meet  you,)  and  as  I  do  not  agree  with 
you  upon  the  interesting  subject  then  discussed,  I  will  make 
it  the  subject  of  this  letter,  begging  you  to  excuse  all  the  dul- 
ness,  which  you  will  certainly  find  in  my  composition.  Is  it 
possible,  that  you  have  conceived  so  low  an  opinion  of  the 
pleasures  derived  from  harmony,  that  they  do  not  appear  to 
you  worthy  of  being  compared  with  those  of  poetry  1  I  can- 
not let  you  rest  in  this  opinion.  Allow  me  to  impart  to  my 
friend  some  of  the  delight  which  I  find  in  this  enchanting 
art !  Not  that  I  wish  to  say  a  word  against  poetry — that 
purest  and  most  sublime  delight  of  the  human  mind.  Too 
dear  to  me  are  its  sweet  illusions,  in  which  the  usual  sense 
of  the  ills  of  the  present  life  is  lost,  whilst  the  soul  lives  in  a 
world  properly  her  own,  and  sports  with  beings  created  and 
adorned  by  herself.  My  intention  is  only  to  show  you  that 
the  pleasures  derived  from  music  are  not  inferior  to  those  of 
poetry,  that  both  proceed  from  the  same  source,  and  mutually 
assist  and  heighten  each  other.  You  will  perhaps  remind 
me  of  the  great  antiquity  of  poetry,  and  that  from  the  most 
remote  ages  it  has  been  the  solace  of  the  wounded  heart. 
But  this  1  cannot  yield  to  you.  Indeed  it  appears  to  me,  that 
music  had  an  earlier  birth,  and  was  the  mother  of  poetry.  A 
shepherd  one  day  discovered  the  flute,  which  nature  has 
formed  in  the  waving  reed.  Applying  it  to  his  lips,  he  is 
struck  with  the  beautiful  sounds  which  issue  from  it,  and  he 
endeavours  to  imitate  them  with  his  voice,  in  simple  songs 
celebrating  the  beauties  of  his  shepherdess.  By  degrees 
the  cadences  of  the  harmony  suggest  to  him  the  idea  of  rhyme 
and  metre,  and  thus  these  two  beautiful  arts  are  formed  toge- 
ther, with  so  perfect  a  sympathy  between  them,  that  the  one 
cannot  be  outraged  without  the  other  also  suffering.  Let  us 
however  leave  this  discussion  upon  the  origin  of  these  arts, 
(for  it  would  be  tiresome  for  us  to  search  into  the  records  of 
past  ages,)  and  turn  our  attention  to  what  is  more  interesting, 
the  effects  which  in  every  age  they  have  produced  on  the  heart. 
p  2 


170  MEMOIR  OF 

I  wish  to  search  a  little  into  your  motives  for  giving-  to  poetry 
so  vast  a  superiority ;  and  the  secret  spring  appears  to  me  to 
be  this  : — The  charms  of  harmony  cause  a  pleasure  percepti- 
ble to  the  senses,  and  for  its  enjoyment  require  a  certain  phy- 
sical conformation,  a  fine  and  exact  ear,  and  other  things, 
which  seem  to  have  a  connection  with  the  material  part  of 
man.  You  have  therefore  persuaded  yourself,  that  it  is  a 
thing  delightful  indeed  to  the  senses,  but  which  has  little  in- 
fluence upon  the  mind  and  upon  the  heart.  I  flatter  myself 
that  I  shall  be  able  to  convince  you  of  the  injustice  of  this 
idea.  Not  only  does  music  give  us  many  ideas,  but  they  are 
of  the  same  description  with  those  inspired  by  poetry,  and 
sometimes  even  more  delightful  to  the  soul.  I  allow  that  the 
sweet  harmony  enters  by  the  ear.  But  thence  it  diffuses  it- 
self through  every  part  of  the  mind.  It  moves  every  passion, 
softens  every  affection,  and  creates  a  thousand  delightful  im- 
aginations, a  thousand  divine  projects,  which  excite  to  all 
that  is  noble  in  resolve,  and  worthy  in  art.  If  I  might  draw 
a  distinction  between  music  and  poetry,  I  should  say,  that 
the  former  brings  us  pleasure  of  a  higher  degree ;  the  latter 
of  a  longer  duration.  Equally  do  they  inspire  soft  affections 
and  noble  ideas.'  Then,  after  following  the  same  train  of 
thought  and  imagination  as  in  her  Musical  Tract,  she  adds  in 
her  fervent  glow — '  And  shall  not  a  science,  capable  of  pro- 
ducing these  sentiments,  be  reckoned  among  the  noblest  de- 
lights of  the  human  mind  1  I  have  not  time  to  continue  this 
interesting  subject.  But  I  cannot  conclude  without  observ- 
ing, that  the  poets  themselves  owe  their  finest  ideas  to  music. 
Do  you  recollect  the  power  which  it  had  over  the  mind  of 
our  favourite  Alfieri  1  He  could  scarcely  compose  without 
its  help.  Many  of  his  noble  tragedies  were  conceived  at  the 
Opera.  But  do  thou,  divine  Petrarch,  come  to  my  help,  and 
show  her  who  admires  thee  so  much,  that  without  the  music 
of  nature,  the  song  of  birds,  the  murmur  of  the  stream,  thou 
wouldest  not  have  been  able  to  enchant  her  with  thy  delicious 
rhymes.  With  these  beautiful  verses  I  conclude  my  letter, 
already  too  long,  entreating  you  to  yield  to  his  representation 
of  the  effect  of  fine  sounds  upon  the  mind. 

*  Se  lamentar  angclli,  o  verdi  fronde,'  &c. 

4  You  know  the  rest.     I  have  only  time  to  say,  that  I  am 
always 

•  Your  very  affectionate 

■  Mary/ 


MARY  JANE  GRAHAM.  171 

Without  pronouncing-  upon  the  contending  claims,  (which 
probably  may  still  be  a  matter  of  dispute,)  the  exercise  is  not 
unworthy  of  the  intellectual  character  of  the  writer,  and  is 
specially  interesting,  as  a  burst  of  that  '  vehemence  approach- 
ing to  ecstacy,'  which,  as  Mr.  Cecil  keenly  observed — '  the 
world  will  allow  on  almost  every  subject,  but  that  which, 
above  all  others,  will  justify  it.'  If,  however,  Miss  Graham 
seems  here  to  contend  for  the  precedence  of  music,  she  was 
no  less  warm  a  votary  of  poetry.  Though  she  was  no  poet 
herself,  and  never  till  the  close  of  her  last  illness  did  she  ex- 
ercise even  a  rhyming  propensity,  yet  her  perception  of  the 
true  genius  of  the  science  was  lively  and  accurate,  and  her 
enjoyment  of  its  delights  proportionate.  We  have  already 
seen  her  high  zest  for  Milton.  Wordsworth  was  among  her 
chief  modern  favourites  ;  and  even  Lord  Byron  detained  her 
for  awhile  the  victim  of  his  fascinating  enchantment.  We 
subjoin  a  letter  of  a  very  early  date,  descriptive  of  her  feel- 
ings, with  much  discrimination  of  taste,  and  with  all  the  glow 
of  her  characteristic  enthusiasm. 

July  15,  1822. 
1 1  have  not  seen  the  Fourth  Canto  of  Childe  Harold.  I 
am  ashamed  to  say  that  I  like  Manfred.  Diabolical  as  the 
sentiments  of  it  are  in  many  parts,  yet  there  are  some  passages 
of  such  exquisite  beauty  and  sublimity,  that  it  seems  as  if  a 
human  pen  could  scarcely  have  traced  them.  All  the  time  1 
was  reading  it,  I  felt  I  was  doing  something  wrong,  yet  I 
read  some  of  it  over  and  over  again,  particularly  the  part 
where  Manfred  is  upon  the  point  of  dashing  himself  over  the 
precipice.  The  description  of  darkness  did  not  please  me. 
I  thought  it  rather  horrible  than  sublime.  But  I  am  just 
now  in  love  with  another  poet,  who  is  as  fond  of  clothing  his 

frictures  with  the  sunny  radiance  of  happiness  and  benevo- 
ence,  as  Lord  Byron  is  of  spreading  over  his  darkness  and 
desolation.  If  you  have  read  any  of  his  trifling  poems,  you 
will  smile  when  I  mention  Wordsworth.  But  some  of  his 
poems  are  so  beautiful !  We  have  just  now  been  reading 
the  Excursion.  It  is  tiresome  in  many  parts.  But  every 
now  and  then  you  meet  with  something  so  strikingly  fine,  or 
so  unutterably  tender,  that  it  is  impossible  to  go  on.  You 
must  lay  down  the  book  till  the  ferment  it  occasions  has 
subsided.' 
Should  Miss  Graham's  delight  in  Lord  Byron's  writings 


1  72  MEMOIR  OF 

be  a  matter  of  surprise,  it  may  be  observed,  that  her  letter 
distinctly  records  the  rebuke  of  conscience  in  her  moments 
of  self-indulgence ;  and  we  doubt  not  but  her  inattention  to 
this  rebuke  subjected  her  to  the  secret  frown  of  her  jealous 
God.  We  may  also  add  that,  shortly  after  the  date  of  this 
letter,  she  readily  made  the  sacrifice  of  her  taste  (which  to 
her  fervid  mind  required  no  ordinary  effort)  in  the  total  relin- 
quishment of  this  source  of  deleterious  pleasure.  Whatever 
weight  may  attach  to  her  judgment  will  therefore  decidedly 
be  found  on  the  side  of  self-denial,  not  of  self-gratification. 
Indeed  familiarity  with  works  of  poison,  whatever  be  their 
literary  charms,  seems  inconsistent,  not  only  with  Christian 
simplicity — but  with  a  common  regard  to  our  personal  wel- 
fare. To  a  pure  mind  we  might  have  supposed  that  a  rich 
and  splendid  fancy  would  be  spoiled  of  all  its  attraction  by 
its  frequent  connexion  with  licentious  profaneness  and  im- 
piety— moral  deformities  sufficient  to  cast  the  most  exquisite 
beauties  of  power  and  genius  into  the  shade ;  and  the  con- 
templation of  which  must  be  injurious  to  the  best  sensibilities 
of  our  nature.  E  ven  the  instruction  resulting  from  the  unveiled 
features  of  human  depravity  is  obtained — if  at  all — at  consid- 
erable hazard.  For  let  it  be  remembered — as  Miss  Graham 
has  shown — that  the  direct  influence  of  poetry  plays  upon  the 
passions,  and  thus  tends  to  produce  a  corresponding  habit  of 
the  mind.  The  evil  propensities  therefore  pourtrayed  by  this 
master-mind  with  such  awful  exactness,  and  embracing  every 
form  of  malignity  than  can  darken  the  heart  of  man,  naturally 
excite  the  working  of  those  passions,  which  it  is  the  grand 
design  of  the  gospel  of  Jesus  Christ  to  restrain  and  mortify. 
Whether  therefore  the  infidel  poison  acts  with  vindictive  ac- 
tivity, or  with  searching  subtlety,  its  pervading  influence  is 
equally  to  be  dreaded.  We  believe  that  many  Christians, 
especially  in  moments  of  temptation,  are  reaping  the  bitter 
fruit  of  former  indulgence;  and  we  are  persuaded  that  none 
will  ultimately  have  reason  to  regret  the  sacrifice  of  the  high 
pleasures  of  taste  to  the  far  higher  claims  of  their  own  spirit- 
ual interests. 

We  add  one  further  quotation  from  Miss  Graham's  manu- 
script upon  a  subject  not  wholly  unconnected  with  the  pre- 
ceding— works  of  imagination  in  a  more  legitimate,  though 
still  a  questionable,  form — Religious  Novels.  Observing,  that 
*  the  taste  of  the  serious  public  is  lamentably  vitiated' — she 
adds, 


MARY  JANE  GRAHAM.  173 

4  The  press  teems  with  religious  novels,  from  the  long 
eventful  story  to  the  ephemeral  trifles  which  eke  out  the 
pages  of  the  spruce  magazine.  The  greater  part  of  these  are 
feeble  to  a  degree  that  would  render  them  harmless,  were 
there  not  a  large  proportion  of  readers,  whose  sickly  appetite 
hankers  after  such  unwholesome  food.  A  few  of  them,  I 
own,  stand  out  from  the  rest,  and  compel  our  admiration. 
Yet  I  must  be  permitted  to  say,  that  the  very  interest  excited 
by  these  superior  productions  increases  their  bad  tendency. 
How  strange  a  medley  of  sensations  agitates  the  heart,  that 
is  fluttering  between  the  emotions  excited  by  the  well-pic- 
tured charms  of  religion,  and  the  love-scene  that  is  better 
pictured  still !  How  shall  the  young  and  inexperienced  dis- 
tinguish between  earthly  and  heavenly  feelings  !  How  shall 
they  determine  whether  their  agitation  arises  out  of  romance 
or  religion ;  a  heated  imagination,  or  a  heart  warmed  with 
divine  love  1 

1 1  cannot  conceive  the  use  or  propriety  of  introducing  this 
kind  of  sentimental  narrative  into  works  professedly  of  a  reli- 
gious nature.  Truth  is  not  adorned  but  disguised,  by  being 
thus  tricked  out  in  false  glitter  and  tinsel  ornament.  There 
are  but  two  classes  of  readers ;  the  converted,  and  the  uncon- 
verted. Those  of  the  former  description  would  derive  more 
benefit  and  pleasure  too  from  praying  over  one  verse  of  the 
Bible,  than  from  reading  a  whole  library  of  the  above-men- 
tioned performances.  They  will  neither  assist  him  to  under- 
stand the  word  of  truth  himself,  nor  to  explain  it  to  others. 
It  may  be  truly  affirmed  of  the  decided  Christian,  that  for 
his  own  sake,  the  less  he  reads  besides  the  Bible,  the  better. 
But  for  the  sake  of  his  fellow-men,  his  reading  must  be  more 
extensive.  He  must  seek  to  enlarge  and  confirm  his  general 
knowledge  ;  must  be  prepared  to  meet  inquiry,  to  cope  with 
prejudice  and  error;  to  recommend  the  cause  of  religion  ;  to 
"  become,"  with  the  Apostle,  "  all  things  to  all  men."  It  is 
not,  however,  by  giving  his  time  to  the  works  in  question, 
that  he  will  attain  this  desirable  object.  His  mental  charac- 
ter will  only  be  deteriorated  by  their  enervating  influence. 
They  will  tend  to  impair  both  the  inclination  and  capacity  for 
solid  intellectual  exertion.  It  has  been  urged  in  their  de- 
fence, that  they  will  open  to  him  a  more  extended  view  of 
human  nature.  But  this  will  be  much  more  effectually  ob- 
tained by  comparing  the  Scripture  statement  with  his  own 
daily  experience  and  observation.     Another  argument  in  their 


174  MEMOIR  OF 

favour  is,  that  they  afford  an  useful  key  to  the  character  and 
manners  of  society.  These,  however,  for  the  most  part,  are 
sketched  with  no  very  skilful  hand.  They  might  with  greater 
accuracy  and  less  expense  of  time,  be  collected  from  some  of 
the  master-pieces  of  authors  not  professedly  religious.  In 
short,  considering  that  the  Christian  part  of  the  community 
has  so  much  to  do,  and  so  short  a  space  to  do  it  in,  it  must 
ever  be  matter  of  regret,  that  so  large  a  proportion  of  their 
time  and  talent  should  be  expended  in  making  idlers  and  cas- 
tle-builders. 

But  we  turn  our  regard  to  the  careless  and  gay.  We  are 
called  upon  to  observe  the  effect  of  these  publications  upon 
their  minds.  We  are  reminded,  that  many  young  persons  of 
lively  imagination  and  warm  feelings,  who  would  scarcely 
look  into  a  serious  book,  may  be  tempted  to  peruse  these 
lighter  works,  and  derive  benefit  from  the  perusal.  I  admit 
the  first  part  of  this  proposition,  but  deny  the  conclusion  that 
is  drawn  from  it,  except  in  a  few,  a  very  few  instances,  which 
are  to  be  regarded  rather  as  exceptions  than  as  a  general  rule. 
Rare,  however,  as  these  instances  are,  they  are  by  no  means 
to  be  despised.  They  indicate  that  every  narrative  of  this 
description  must  not  be  included  in  one  sweeping  condemna- 
tion, nor  pronounced  entirely  useless,  since  the  sovereign 
grace  of  God  will  occasionally  use  even  them  for  its  purpose. 
But  they  do  not  prove  the  necessity  of  sending  forth  such  im- 
mense shoals  of  these  productions,  that  one  would  think  they 
were  designed  to  supersede  and  swallow  up  every  other.  A 
few  would  answer  the  purpose  just  as  well.  Even  while  I 
concede  thus  much,  I  am  inclined  to  ask — '  Do  you  not  in  a 
measure  create  the  taste,  to  which  you  profess  only  to  accom- 
modate yourselves?  Will  not  this  indisposition  to  all  solid 
and  valuable  reading  be  exceedingly  encouraged  by  your  in- 
dulgent connivance  V  I  much  doubt  both  the  lawfulness 
and  expediency  of  this  mode  of  decoying  people  into  reli- 
gion. I  fear  that  the  quantity  of  good  which  flows  from  it  is 
greatly  overbalanced  by  the  quantity  of  evil. 

The  religion  inspired  by  such  reading  is  of  a  doubtful  na- 
ture. There  is  more  of  earth  in  it  than  of  heaven.  A  young 
person,  whose  tears  flow  over  a  professed  novel,  is  in  no 
danger  of  mistaking  the  excitement  of  feeling  for  the  fervour 
of  devotion.  Not  so  with  these  ambiguous  compositions. 
Romance  and  Religion  are  so  allied,  that  we  may  suppose  the 
latter  to  be  embraced,  when  in  effect  her  presence  is  only  tol- 


MARY  JANE  GRAHAM.  175 

erated  for  the  sake  of  her  fascinating-  companion.  Dressed 
in  the  sober  garb  of  truth,  she  will  too  probably  be  rejected 
by  those  who  permitted  her  to  court  them  under  the  be- 
witching veil  of  fiction.  And  is  it  for  the  sake  of  exciting 
this  spurious  devotion,  that  we  run  the  hazard  of  destroying 
the  correct  and  simple  feeling  of  the  rising  generation,  and  en- 
courage the  prevalence  of  a  style  of  writing  which  can  never 
rise  into  genuine  sublimity,  nor  fix  itself  upon  a  basis  of  na- 
tive solidity  and  strength  V 

This  extract  will  be  generally  admitted  to  mark  consider- 
able power  of  writing  and  of  thought.  The  subject  demands 
much  accuracy  of  discrimination  to  place  it  in  its  true  light. 
To  proscribe  works  of  imagination  in  the  mass  would  include  a 
much  wider  sweep  of  condemnation  than  novels  religious  or 
irreligious.  It  would  banish  from  our  reading  much  that  is 
not  merely  purely  innocent,  but  intrinsically  valuable ;  and 
seal  up  the  fountain  of  much  elegant  and  instructive  litera- 
ture. We  might  indeed  adduce  Dr.  Chalmer's  writings  for 
the  proof,  that  the  corruption  is  in  the  application — not  in  the 
faculty — of  the  imagination,  which  was  given,  like  every 
other  faculty,  for  the  service  of  God  and  of  his  church.  But 
an  infinitely  higher  authority  meets  us  in  the  Divine  parables 
of  our  Great  Teacher,  immediately  acting  upon  this  most  val* 
uable  faculty  for  the  illustration  and  enforcement  of  his  im- 
portant truths.  And  this  example  is  the  more  to  our  purpose, 
as  fixing  the  limit  and  direction,  as  well  as  legitimating  the 
employment  of  fiction.  The  imagination  is  placed  in  imme- 
diate contact  with  plain  and  sober  truth  ;  while  it  derives  its 
primary  interest,  not  from  its  own  representations,  but  from 
the  truth  which  it  was  intended  to  exhibit. 

With  all  these  allowances,  however,  the  general  introduc- 
tion of  fiction  into  the  cause  of  truth,  is,  as  Miss  Graham 
observes,  of  very  doubtful  benefit ;  or,  even  admitting  the 
prospect  of  usefulness  to  be  more  determinate,  it  has  proceed- 
ed very  far  beyond  the  necessity  of  the  case.  Minds  formed 
for  effective  usefulness  need  to  be  conversant  with  the  solidi- 
ty of  truth,  not  with  the  visionary  atmosphere  of  fiction ; 
while  the  indulgence  of  this  artificial  character  fosters  a  bane- 
ful spirit  of  excitement ;  generates  a  distaste  for  well-regulated 
studies  ;  creates  a  taste  for  moral  reading  of  a  more  detrimen- 
tal character ;  weakens  the  habits  of  self-controul,  so  essential 
to  the  strengthening  of  the  intellectual  and  moral  principles  ; 
and  brings  a  habit  of  sentimentalism  into  the  religious  profess- 
ion, in  the  stead  of  simple  and  practical  spirituality. 


176  MEMOIR  OF 

The  most  effectual  remedy  against  this  existing  and  un- 
fruitful indulgence,  is  to  fill  up  the  time  with  those  solid 
pursuits  which  leave  no  room,  while  they  mortify  the  taste, 
for  works  of  doubtful  utility;  and  to  bring  our  intellectual 
recreations  to  the  test  of  the  Scriptural  rule,  which  Miss  Gra- 
ham on  a  former  occasion  so  justly  inculcated,  for  the  proof 
of  the  legitimacy  of  our  principles  and  enjoyments :  "  Whether 
ye  eat,  or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of 
God." 

We  conclude  this  selection  from  Miss  Graham's  writings 
and  correspondence,  with  an  abstract  of  '  Letters  on  the  Duties 
of  a  Governess,'  a  series  of  which  she  had  contemplated  for 
the  use  of  her  young  cousin,  then  looking  forward  to  this  im- 
portant and  most  responsible  situation.  She  commenced  her 
plan  during  her  last  illness,  and  with  great  difficulty  wrote 
two  letters  in  pencil  from  her  dying  bed.  Though  too  incom- 
plete in  thought  and  style  for  publication,  yet  her  manuscript 
will  afford  some  interesting  illustration  of  Christian  principle, 
and  many  valuable  suggestions  of  general  instruction  for  the 
use  of  those  young  persons  who  are  now  filling,  or  who  are 
prospectively  anticipating,  this  interesting  station  in  the  do- 
mestic economy. 

These  letters  appear  to  have  been  one  of  Miss  Graham's 
last  efforts  for  one,  whose  best  interests  formed  one  of  her 
most  tender  ties  to  life.  After  commencing  with  the  most 
affectionate  expression  of  her  deep-toned  anxiety  for  her, 
she  thus  proceeds  to  remind  her  of  her  Christian  responsi- 
bility. 

1  The  great  wish  of  my  heart  for  you,'  she  writes,  'is,  not 
that  you  may  be  a  very  learned  or  accomplished  governess, 
(though  these  are  highly  valuable  considerations  in  their 
place,)  but,  that,  possessing  as  large  a  measure  of  these 
things  as  your  means  and  abilities  will  aljow,  you  may  he 
truly  and  decidedly  a  Ch?'istian  governess.  For,  oh  !  my  dear- 
est   ,  your's  is  a  charge  of  souls.     The  spiritual  welfare  of 

your  pupils  is  subordinately  committed  to  your  care ;  and 
at  your  hands  will  the  neglect  of  this  solemn  trust  be  re- 
quired.' 

In  this  first  preparatory  letter  she  is  chiefly  occupied  in 
inculcating  upon  her  cousin  the  Christian  principle  of  faith 
in  Christ,  in  all  its  detailed  application  to  the  circumstan- 
ces, trials,  and  encouragements  of  the  situation  of  a  gov- 
erness. 

* 1  can  only  offer  my  advice  to  you  as  a  Christian.     I  know 


MARY  JANE  GRAHAM.  177 

but  of  two  states  to  which  children  can  be  brought  up  ;  for 
heaven  or  for  hell ;  for  time  or  for  eternity.  I  am  departing 
out  of  time  ;  and  "knowing  that  for  you  and  them  too,  time 
soon  shall  be  no  more,  I  dare  not  go  upon  any  system  but 
one  fitting  for  souls  born  for  immortality.  Every  word  then 
that  I  write,  must  be  on  the  supposition,  that  the  glory  of 
God,  and  the  eternal  happiness  of  your  pupils,  are  your  first 
aim  ;  and  that  every  other  object,  however  praiseworthy  in 
itself,  is  only  secondary  and  subservient  to  this  one  grand 
object  of  a  Christian  teacher's  existence. 

'  I  exhort  you  to  enter  upon  the  new  and  arduous  duties  of 
your  situation, ';  looking  to  Jesus."  Remember  that  he  is  "  the 
author  and  finisher  of  your  faith  ;"  that  you  cannot  stir  one 
step  without  his  aid  ;  and  the  moment  you  begin  to  look  off 
from  him  to  any  other  object,  that  moment  will  your  steps 
begin  to  slide.  Fix  your  eyes  then  steadily  upon  him.  "As 
the  eyes  of  servants  look  unto  the  hand  of  their  masters,  and 
as  the  eyes  of  a  maiden  unto  the  hand  of  her  mistress,  so  let 
your  eyes  be  upon  the  Lord  your  God,"  in  all  times,  in  all 
places,  and  in  all  circumstances. 

'  And  first,  I  earnestly  recommend  you  to  "  look  unto  Jesus" 
in  your  choice  of  a  situation.  Pray  constantly  for  Divine  as- 
sistance and  direction  on  this  most  important  subject.  This 
implies  that  you  intend  to  seek  for  a  situation  among  God's 
people ;  for  I  suppose  you  will  hardly  ask  God  to  give  you 
any  other.  You  may  deem  it  unlikely  that  you  should  obtain 
a  situation  in  so  limited  a  sphere.  But  your  dying  friend 
would  remind  you:  "The  God,  who  has  led  me  all  my  life 
long,"  never  forsook  me  upon  any  occasion,  when  I  put  my 
trust  in  him.  The  word  of  truth  assures  you,  that  "  He  has 
never  forsaken  any,  who  put  their  trust  in  him."  Nor  will 
he  forsake  you,  if  you  commit  your  way  to  him  on  this  im- 
portant occasion.  From  Abraham's  time  until  now,  the 
Christian's  motto  has  ever  been  :  "The  Lord  will  provide." 
Only  "  rest  in  the  Lord,  and  wait  patiently  for  him  ;  fret  not 
thyself  in  any  wise  to  do  evil.  In  all  thy  ways  acknowledge 
him,  and  he  shall  direct  thy  paths."     I  charge  it  upon  you, 

beloved ,  as  my  dying,  earnest  wish,  that  you  take  every 

proper  means  to  obtain  a  situation  among  decided  Christians  ; 
and  that,  as  far  as  it  may  be  in  your  power,  (for  I  know  that  it 
may  not  be  always  possible  for  you  to  directyour  own  conduct,) 
you  join  yourself  to  those  who  "are  not  of  the  world,"  and 
to  no  others.     An   established   Christian  mitrht  go  in   faith 

Q 


178 


MEMOIR  OF 


under  the  clear  guidance  of  providence,  into  a  worldly  or 
irreligious  family;  and  (if  the  parent  would  allow  of  her  in- 
terference) she  might  be  made  a  blessing  to  the  whole  family. 
But  such  a  step,  wilfully  take?i,  would  be  a  serious,  perhaps 
a  fatal,  injury  to  an  undecided  Christian.  In  a  vast  multitude 
of  cases,  the  natural  consequence  of  choosing  a  lot  among  the 
children  of  this  world  has  been,  that  indecision  in  religion 
has  become  indifference  ;  indifference  has  terminated  in  aver- 
sion ;  and  the  wretched  professor  has  shown  herself  openly 
on  the  side  of  the  world,  tormented  with  the  sting  of  her 
former  convictions,  and  vainly  contrasting  her  worldly  mirth 
with  "  the  voice  of  rejoicing  and  salvation,"  which  she  had 
heard  "  in  the  tabernacles  of  the  righteous." 

'  On  the  other  hand,  a  situation  in  a  truly  Christian  family 
will  cover  you  from  many  worldly  temptations,  and  afford 
you  many  important  opportunities  of  marking  the  beauty  and 
happiness  of  religion.  Under  a  kind  Christian  mother,  you 
may  be  directed  and  encouraged  in  extensive  usefulness  to 
your  pupils,  while  at  the  same  time  you  are  receiving  valu- 
able advantages  for  your  own  mind.  Under  all  circumstan- 
ces, be  assured  that  you  will  find  the  blessing  of  taking  this 
first  great  step  of  your  life — "  looking  unto  Jesus." 

4  "  Look  unto  Jesus"  also  for  strength  to  perform  the  duties 
of  your  situation.  These  you  will  find  to  be  many  and  ar- 
duous, such  as  in  your  own  strength  you  can  never  rightly 
perform.  The  more  correct  and  enlarged  your  view  of  those 
duties,  the  more  readily  you  will  sink  under  them,  unless  you 
can  "be  strong  in  the  Lord,  and  in  the  power  of  his  might." 
But  remember  you  "  can  do  all  things  through  Christ  which 
strengthened  you."  His  "  grace  is  sufficient  for  you  ;"  and 
his  encouragement  is — "  Ask,  and  it  shall  be  given  you." 
Let  a  sense  of  your  continual  need  stir  you  up  constantly  to 
apply  to  him  for  his  aid,  not  only  in  your  spiritual  duties,  but 
in  your  teaching,  in  your  studies,  in  the  very  least  and  mean- 
est of  your  employments.  Thus  "  out  of  weakness  you  will  be 
made  strong."  You  will  not  soon  "  be  weary  in  well-doing; 
for  they  that  wait  on  the  Lord  shall  renew  their  strength." 

« Look  to  him  for  counsel  in  the  difficulties  of  your  situation. 
Remember  that  he  is  not  only  your  strength,  but  your  "  wis- 
dom." When  your  path  is  so  intricate  "and  perplexed,  that 
you  know  not  which  way  to  turn,  then  ask  the  Lord  to  "lead 
you  in  a  plain  path,"  to  "  order  your  steps  in  his  word."  In 
every  little  as  well  as  in  every  great  perplexity,  follow  David's 


MARY  JANE  GRAHAM.  179 

rule  to  "inquire  of  the  Lord."  The  advice  of  friends  is  ever 
to  be  sought  and  valued;  but  that  of  the  kindest  and  wisest 
may  sometimes  be  insufficient  or  erroneous,  or  given  in  a  harsh 
injudicious  manner.  But  the  Lord  giveth  not  only  advice, 
but  "  wisdom,  liberally  and  without  upbraiding." 

* "  Look  unto  Jesus"  for  comfort  and  encouragement  in  the 
trials  and  disappointments  of  your  situation.  The  life  of  a 
governess  is  peculiarly  subject  to  little  daily  crosses  and 
vexations.  These,  as  well  as  greater  ones,  are  to  be  borne,  by 
laying  them  upon  Jesus.  No  burden  is  too  great  or  too  little 
to  be  cast  upon  the  Lord.  A  cheerful  looking  unto  Jesus,  an 
assurance  that  he  ever  loveth  and  ever  careth  for  us,  will 
bear  us  through  many  petty  annoyances,  which  sometimes 
wear  health  and  spirits  much  more  than  real  and  great  griev- 
ances. 

'  Lastly,  "  Look  unto  Jesus"  for  a  certain  reward  upon  your 
labour.  You  have  a  promise — "  Train  up  a  child  in  the  way 
he  should  go,  and,  when  he  is  old,  he  will  not  depart  from  it." 
Ask  for  patient  earnest  faith,  to  plead  this  promise  importu- 
nately, incessantly  with  him.  "  All  the  promises  of  God  are 
yea  and  amen  to  us  in  Christ  Jesus;"  and  while  we  pray  for, 
we  ought  to  expect  their  fulfilment.  "  He  is  faithful  that 
promised."  The  great  Sower  will  assuredly  watch  over  the 
seed  that  is  sown  in  faith,  and  will  bring  it  to  perfection. 
You  may  labour  day  after  day  for  the  souls  of  the  children 
under  your  care,  and  yet  see  them  as  careless  and  unconcerned 
as  ever;  but  look  steadily  unto  Jesus  ;  tarry  contentedly  the 
Lord's  leisure ;  "  for  in  due  time  you  shall  reap,  if  you  faint 
not."' 

In  her  second  letter  she  enters  into  a  detail  of  some  of  the 
pleasures  and  discomforts  of  the  life  of  a  governess.  Under 
the  former  head  she  remarks  : — 

'The  life  of  a  governess,  however  dull  and  monotonous  it 
may  sometimes  be  thought,  has  many  pleasures  of  a  very  re- 
fined and  superior  nature.  Among  the  first  of  these  I  reckon 
the  usefulness  and  importance  of  the  task  in  which  she  is  daily 
engaged.  Compare  the  recollections  of  a  day  spent  to  some 
valuable  purpose,  with  the  reflections  which  follow  one  that 
has  been  frittered  away  in  trifling  and  vanity,  or  absorbed  in 
selfish  gratifications  ;  and  you  will  see  at  once,  if  you  know  it 
not  already,  how  great  the  pleasure  of  usefulness  must  be  to 
every  rational  thinking  being.  But  to  the  Christian,  this  is 
not  only  pleasing  but  necessary.     It  is  his  pleasure  and  de- 


ISO 


MEMOIR  OF 


light  to  lay  himself  out  for  the  glory  of  God,  and  the  good  of 
his  fellow-creatures.  For  this  he  is  content  to  "  wait  all  the 
days  of  his  appointed  time ;"  and  much  as  he  longs  for  the 
pleasures  that  are  prepared  for  him  above  ;  yet  if  his  abiding 
in  the  flesh  be  needful  for  the  sake  of  one  living  being,  be 
would  not  "depart,"  even  "to  be  with  Christ."  I  know  of 
no  employment  in  which  a  Christian  woman  can  be  more 
profitably  engaged,  than  in  watching  over  the  spiritual  and 
mental  improvement  of  children.  The  young  beings  entrust- 
ed to  her  care  may  form  the  comfort  and  delight  of  parents, 
brethren,  husband,  friends,  children.  They  may  grow  up  to 
be  happy  in  themselves,  and  blessings  to  society.  Above  all, 
they  may  be  so  many  "jewels"  added  to  the  Redeemer's 
crown,  and  may  themselves  "  turn  many  souls  unto  right- 
eousness." To  be  the  instrument,  (under  God,)  of  the  small- 
est particle  of  this  good,  must  be  inexpressible  delight. 

'  Nothing^  invigorates  our  progress  so  much  as  encouraging 
prospects  of  success.  This  is  the  undoubted  privilege  of  a 
teacher  of  youth.  Not  to  speak  of  those  promises  of  God, 
mentioned  in  my  last  letter,  and  which  of  themselves  suffice 
to  make  us  "against  hope  to  believe  in  hope;"  the  human 
probabilities  of  moral  and  intellectual  improvement,  from 
which  God  permits  us  to  draw  encouragement,  are  most  en- 
livening. To  reform  the  manners,  to  eradicate  the  prejudices,, 
to  correct  the  tempers,  of  those  whom  age  has  matured,  and 
set  as  it  were  in  the  form  which  they  must  afterwards  retain, 
is  indeed  a  most  difficult  task.  But  with  the  young,  where 
we  have  to  form  instead  of  to  reform,  to  prevent  rather  than 
to  eradicate :  patient  instruction,  and  unremitting  watchful- 
ness wrill  in  ordinary  cases  succeed  to  a  very  considerable 
degree.  And  though  divine  grace  only  can  subdue  their  evil 
tempers  and  dispositions,  human  means  may  do  much  to- 
wards retraining  that  outward  violence,  which  so  often  makes 
young  people  not  only  wretched  in  themselves,  but  an  occa- 
sion of  sorrow  to  all  connected  with  them.  The  same  advan- 
tage is  connected  with  Christian  grace  and  improvement. 
The  minister  preaches  with  holy  earnestness  to  his  adult  con- 
gregation :  but  it  is  to  the  young  of  his  flock,  not  yet  hardened 
in  sin  or  in  worldly  habits,  that  he  turns  with  peculiar  hope 
and  encouragement.  To  this  comparatively  tender  and  unoc- 
cupied soil,  he  consigns  the  seed,  in  the  cheerful  confidence 
that  it  will  spring  up,  and  bring  forth  fruit  to  perfection. 
These  are  the  hopeful  beings  with  whom  you  will  have  to 


MARY  JANE  GRAHAM.  1S1 

deal ;  and  as  youth  is  the  season  of  hope  and  expectation,  so  is 
your  task  peculiarly  one  of  hope  and  glad  anticipations. 

In  the  attachment  of  her  pupils,  a  kind  governess  finds 
another  perpetual  source  of  pleasure.  This  you  are  almost 
sure  to  obtain  by  a  habit  of  considerate  and  affectionate  inter- 
course with  them,  especially  if  they  come  under  your  care  at 
an  early  age.  It  is  delightful  te  be  beloved  by  those  whom 
we  have  thus  bound  to  us  by  the  cords  of  gratitude  and  love. 
For  the  justness  and  clearness  of  most  of  their  notions;  for 
their  ability  to  discern  what  is  good,  and  to  enjoy  what  is  de- 
lightful and  intellectual ;  for  all  their  knowledge  and  many  of 
their  pleasures,  your  pupils  will  probably  (if  you  conduct 
yourself  according  to  my  hopes)  be  indebted  to  you.  They 
will  scarcely  ever,  fail  to  manifest  warm  attachment  to  one, 
who  has  so  many  claims  on  their  gratitude.  They  must  love 
their  faithful  adviser,  their  kind  and  intelligent  teacher,  their 
cheerful  entertaining  companion,  and  their  affectionate  and 
sympathizing  friend. 

The  improvement  of  your  own  mind  is  also  a  source  of  in- 
expressible delight.  A  conscientious  governess  will  be  per- 
petually and  delightfully  improving  herself.  While  explain- 
ing subjects  to  her  pupils,  her  own  views  become  clearer; 
while  she  is  teaching  them  facts  or  words,  her  own  recollec- 
tion of  them  is  refreshed  and  strengthened.  The  arrange- 
ment of  her  knowledge  for  the  use  of  her  pupils  is  of  the  high- 
est advantage  to  herself.  She  must  learn  to  think  clearly, 
that  she  may  be  able  to  express  her  meaning  clearly  to  her 
young  and  ignorant  auditors ;  and  if  her  own  acquaintance 
with  the  subject  be  obscure,  imperfect,  or  superficial,  the  at- 
tempt to  teach  will  soon  discover  it  to  her,  and  compel  her  to 
correct  it.  Thus  her  previously  acquired  knowledge  will  be 
more  solid  and  permanent,  while  she  will  be  continually  add- 
ing to  its  store.  Often  she  may  not  be  able  readily  to  answer 
her  pupils'  questions.  Further  researches  therefore  on  her 
part  are  necessary ;  and  thus  the  demands  of  her  teaching 
stimulate  to  perpetual  increase  of  her  attainments. 

I  mention  one  more  privilege  connected  with  the  life  of  a 
governess.  Next  to  the  improvement  of  her  own  mind,  and 
indeed  because  of  the  improvement  that  it  yields  to  her  own 
mind,  is  the  pleasure  of  gaining  an  insight  into  the  minds  of 
others,  into  the  human  mind  in  general.  In  cultivating  a 
flower  garden  there  are  few  pleasures  equal  to  that  of  watch- 
ing the  tender  buds,  as  they  unfold  one  by  one  their  beauteous 
Q2 


1S2  MEMOIR  or 

petals-  How  delightful  is  it  to  admire  the  wisdom  of  God, 
who  teaches  them  to  peep  in  due  season  from  their  mantle  of 
green  ;  bids  the  sun  to  clothe  them  in  all  the  colours  of  the 
rainbow;  and  endues  them  with  shapes  so  varied  and  so  per- 
fect, that  the  little  flower  has  been  the  joy  and  solace  of  man's 
breast  in  every  age  !  But  what  is  this  to  the  pleasure  of 
watching  the  mind  of  a  little  child,  as  those  faculties  which 
lay  wrapped  within  its  tiny  folds,  begin  gradually  to  expand, 
each  in  its  order;  every  day  witnessing  the  drawing  forth  of 
some  new  idea,  or  the  unfolding  of  some  latent  power  1  And 
at  a  later  age  to  watch  those  powers  and  faculties,  as  they 
daily  improve  and  strengthen  :  to  see  the  unformed  and  un- 
taught child,  grow  up  before  your  eyes  into  the  graceful,  re- 
fined, and  intellectual  woman  ;  to  mark  every  step  by  which 
it  is  effected,  and  to  be  yourself  employed  as  an  instrument  in 
effecting  it ;  all  this  is  a  source  of  such  continual  and  ever 
varying  delight,  that  to  my  mind  it  amply  compensates  for 
the  tediousness  and  fatigue  of  teaching.  And  then  there  is 
the  pleasure  of  watching,  not  only  different  faculties,  but  dif- 
ferent minds;  of  comparing  their  several  degrees  of  develop- 
ment, and  the  peculiar  combination  of  faculties,  which  con- 
stitutes the  formation  of  each  peculiar  turn  of  mental  tempe- 
rament. You  may  probably  find  among  }Tour  pupils  many 
instances  of  this  endless  variety  ;  the  more  quick  and  ready 
mind  ;  the  lively  and  imaginative  ;  the  clear  and  decided  ; 
the  solid  and  steady  ;  the  strong,  the  deep,  the  energetic,  the 
inquiring,  the  contemplative.  You  will  find  that  each  of  these 
will  develop  itself  in  a  peculiar  manner,  and  put  forth  their 
several  powers  and  faculties  with  different  degrees  of  vigour 
and  perfection.  As  an  intelligent  gardener,  in  order  that  his 
different  flowers  may  open  and  expand  to  perfection,  exposes 
them  to  every  degree  of  air  and  heat,  and  treats  them  with 
every  variety  of  soil  ;  so  will  you  find  the  most  varied  modes 
of  treatment  necessary  in  assisting  the  development  of  your 
mental  blossoms,  and  in  contending  with  the  defects  peculiar 
to  each.  These  will  be  gradually  suggested  to  you  by  expe- 
rience ;  and  will  assist  you  much  in  combating  the  defects  in 
your  own  mind,  which  the  course  of  your  teaching  in  a 
watchful  habit  of  self-inspection  will  bring  before  you.  And 
as  the  child  is  but  the  copy  of  the  man,  you  will  thus  be  better 
enabled  to  discern  the  intellectual  beauties  and  defects  of 
those  with  whom  you  converse.  The  dull  prosy  cease  to  be 
wearisome,  while  we  are  busily  employed  in  inquiring  into 


MARY  JANE  GRAHAM.  1S3 

the  causes  of  their  imperfections,  how  they  might  have  been, 
or  might  still  be  corrected. 

<  The  advantages  you  will  gain  in  watching  the  tempers  and 
dispositions  of  your  pupils  will  be  yet  more  valuable  and  im- 
portant. This,  however,  is  a  less  pleasing  task.  The  fall  of 
man,  though  it  has  made  shipwreck  of  every  mental  faculty, 
has  still  left  the  wreck  as  it  were,  the  sadly  obscured  and  mu- 
tilated remains  of  what  was  once  so  noble  and  beautiful. 
But  our  tempers  and  dispositions  it  has  totally  perverted. 
To  study  the  varieties  of  the  natural  heart,  is  but  to  study 
selfishness  and  pride,  in  all  the  various  forms  of  virtue  and 
vice,  which  they  have  assumed  for  the  delusion  and  destruc- 
tion of  mankind.  Yet,  the  high  importance  of  this  study, 
with  the  word  of  God  for  our  guide,  will  fully  compensate  for 
its  painful  disappointments.  If  God  gives  me  life  and 
strength,  I  shall  again  have  occasion  to  touch  on  these  points ; 
I  will,  therefore,  leave  them  now,  and  proceed  to  some  of  the 
disadvantages  connected  with  a  governess'  situation  ; — not  to 
discourage  you,  but  to  prepare  you,  if  I  can,  in  some  cases  to 
avoid,  in  others  to  meet  them  cheerfully.' 

Her  exhibition  of  the  discomforts  of  the  life  of  a  governess 
shows  much  good  sense  and  knowledge  of  character  in  the 
true  spirit  of  Christian  sympathy.  The  most  delightful 
characteristic,  however,  is  the  habitual  bent  of  her  mind,  ever 
turning,  like  the  magnetic  needle,  to  the  point  of  attraction. 
Thus,  in  the  first  inconvenience  that  she  mentions,  the  sepa- 
ration of  the  governess  from  her  own  domestic  circle she 

naturally  draws  out  an  application,  which  seems  to  say  with 
the  church  of  old — "  Saw  ye  him  whom  my  soul  loveth  V* 
J  The  grievance'  as  she  justly  observes,  '  is  often  lighter  than 
is  anticipated.  Strangers  cannot  live  long  in  the  same  house 
without  ceasing  to  be  strangers ;  and  where  there  is  a  due 
proportion  of  encouraging  kindness  on  the  one  hand,  and  of 
respectful  confidence  on  the  other;  friendship  will  soon  take 
place  of  strangeness  and  reserve.  This  is  particularly  the 
case,  where  both  parties  are  sincere  Christians.  The  love  of 
their  common  Lord  begets  such  feelings  of  union  and  sympa- 
thy between  them,  that  the  hand  of  fellowship  is  soon  held 
forth  and  accepted,  as  if  they  had  long  known  and  loved 
each  other.  They  know  so  much  about  each  other,  of 
which  the  rest  of  the  world  is  ignorant ;  they  feel  themselves 
so  much  of  "  strangers  and  pilgrims  upon  earth,"  that  they 
cannot  but  rejoice  at  meeting  with  a  fellow-sojourner,  who, 


1S4  MEMOIR  OP 

like  themselves,  "has  no  continuing  city,  but  seeks  that  bet- 
ter country,"  to  which  their  own  steps  are  directed.  Added  to 
this  general  feeling  amongst  the  Lord's  people,  the  Christian 
mother  may  surely  be  expected  to  receive  with  peculiar  in- 
terest and  affection,  the  young  person,  whom  she  has  engaged 
to  assist  her  in  bringing  up  for  God  those  dear  objects  of  her 
love,  for  whose  temporal  and  spiritual  welfare  she  cries  unto 
him  nicrht  and  day.  Even  should  you  fail  of  obtaining  this 
privilege  ;  should  your  employers  be  ever  so  cold  and  distant; 
still  the  affections  of  your  pupils,  conciliated  to  you  by  affec- 
tionate and  judicious  treatment,  will  be  objects  of  incessant 
interest  to  fill  up  the  void  in  your  heart,  in  the  consciousness  of 
loving  and  being  beloved.  And  I  think  that  a  teacher  of  youth 
thus  blessed  and  encouraged  will  seldom  be  inclined  to  reckon 
her  condition  very  desolate  or  forlorn.  But  even  should  this 
comfort  be  denied  you  (a  misfortune  I  hope  and  trust  very 
unlikely  to  happen  in  your  case),  I  have  to  remind  you  of 
another  source  of  consolation,  which  can  never  fail  or  disap- 
point you.  If  you  now  give  yourself  to  Jesus,  you  can  never 
be  wholly  amongst  strangers;  for  your  best,  dearest  friend — 
one  who  is  "  born  for  adversity,  who  sticketh  closer  than  a 
brother" — is  with  you,  yea,  and  has  promised  to  be  "  with 
you  to  the  end  of  the  world."  And  oh!  what  a  friend  and 
comforter  is  Jesus !  How  abundant  in  loving-kindness  ! 
How  tender  in  sympathy !  How  rich  in  counsel  !  How 
"  meek  and  lowly  in  reproof!  How  wise  to  direct !  How 
mighty  to  help  !  How  slow  to  anger !  How  ready  to  for- 
give !     What  a  faithful,  unfailing,  promise-keeping  friend  !' 

Aoainst  'the  feeling  of  afflictive  solitariness,'  a  measure 
of  which  under  the  most  favourable  circumstances  must  be- 
long to  absence  from  the  happy  family  circle — she  suggests 
the°  following  alleviating  considerations.  The  Christian 
turn  which  she  gives  to  the  first  suggestion  is  exquisitely 
beautiful : 

1  Think  first,  what  a  common  privation  it  is.  Almost  every 
family  disperses,  as  the  younger  part  arrive  at  maturity. 
One  son  perhaps  remains  at  home  to  support  his  father's  de- 
clining years,  and  to  fill  his  place  when  he  shall  be  no  more. 
The  others  betake  themselves  to  distant  parts,  and  are  often 
content  to  look  forward  to  a  reunion  in  ten,  twenty,  or  thirty 
years.  The  daughters  probably  marry,  and  accompany  their 
husbands  to  remote  situations,  from  whence  they  return  once 
in  a  few  months  or  years,  to  visit  the  still  dear  party  at  home. 


MARY  JANE  GRAHAM.  185 

This  you  will  say  is  an  unfair  comparison.  For  the  happy 
young1  wife  goes  with  her  husband,  who  is  more  to  her  than 
all  the  friends  of  home ;  and  she  is  soon  settled  in  a  new 
home ;  and  surrounded  by  a  family  and  friends  still  dearer 
to  her  than  those  she  has  left.  True,  my  dear— — ;  and  this 
is  what  I  wish  you  to  bear  upon  your  mind  in  every  trial 
you  may  have  to  encounter.  The  happy  wife  misses  not  the 
home  of  her  youth  ;  because,  wherever  she  goes,  she  carries 
with  her  that  which  is  better  to  her  than  home  ;  and  her 
pleasures  no#  are  superior  to  those  she  has  relinquished. 
And  thus  the  devoted  Christian  ;  whether  married  or  unmar- 
ried, has  with  her  wherever  she  goes,  the  cheering  presence 
of  one,  who  is  far  dearer  to  her  than  husband,  parents,  bro- 
thers, sisters,  or  friends.  She  has  made  her  home  in  the 
bosom  of  her  God  and  Saviour.  Thither  she  flies  for  sym- 
pathy and  direction.  In  that  kind  bosom  she  can  pour  forth 
her  joys  and  sorrows,  far  better  than  to  the  tenderest  relatives 
or  friends.  She  has  nothing  "  in  heaven  besides  her  God, 
npr  on  earth  any  she  desires  in  comparison  of  him."  She 
must  feel  as  a  stranger  even  in  her  own  home,  if  it  be  com- 
posed of  such  as  know  not  the  name  of  Jesus  ;  and  wherever 
that  beloved  name  is  known  and  esteemed,  there  she  is  happy 
and  at  home.  Go  where  she  will,  she  cannot  journey  to  the 
place  where  God  is  not ;  go  where  she  will,  she  is  still 
drawing  near  to  that  home,  on  which  her  thoughts  and  affec- 
tions are  fixed.' 

Another  ground  of  alleviation  it  very  pointedly  and  sensi- 
bly set  forth. 

'This  painful  separation  from  home,  is  in  reality  (under 
present  circumstances)  the  best  and  happiest  thing  for  you. 
Were  two  situations  equally  eligible  to  present  themselves, 
and  were  I  asked  to  assist  you  in  your  choice,  assuredly  the 
one  near  home  would  not  be  the  object  of  my  preference.  A 
continual  recurrence  to  the  comforts  and  liberty  of  home, 
makes  every  little  restraint  and  discomfort  of  a  situation 
doubly  irksome  and  annoying.  The  poor  governess,  who 
has  the  misnamed  privilege  of  perpetual  access  to  her  home, 
returns  from  it  in  no  very  favourable  mood  to  a  place  where 
she  cannot  (at  least  at  first)  be  loved,  caressed,  and  appreci- 
ated, as  amongst  her  own  friends.  It  is  but  too  natural  that  she 
should  consider  every  little  departure  from  the  unlimited  and 
perhaps  injudicious  indulgence  which  she  has  just  experi- 
enced, as  an  actual  deviation  from  the  law  of  kindness  and 


186  MEMOIR  OF 

equity;  that  she  should  magnify  every  real  or  fancied  slight 
into  contempt,  every  expression  of  disapproval  into  a  harsh 
reproof,  and  every  degree  of  strictness  in  requirement,  into 
an  unreasonable  exaction.  Soon  the  very  nearness  of  her 
home  tempts  her  steps  thither  again.  There  the  well-filled 
budget  of  petty  trials  and  vexations,  which  few  young  per- 
son  have  the  wisdom  to  conceal  within  their  own  bosoms,  or  to 
tell  to  none  but  God,  is  emptied  out  before  partial  relatives, 
who  hear  but  one  side  of  the  story,  and  are  too  apt  to  take  it 
for  granted,  that  there  is  no  other  way  of  telltng  it.  They 
cannot  refuse  to  sympathize  and  console ;  and  while  they  are 
wondering  that  such  an  attention  was  omitted,  such  a  fault 
found,  or  such  a  duty  exacted,  they  little  suspect  themselves 
to  be  the  cause  of  the  forlorn  and  disconsolate  state  of  their 
dear  relation.  Nor  does  the  evil  end  here.  Her  mind,  divi- 
ded between  her  pupils  and  home,  cannot  fully  and  affection- 
ately employ  all  its  energies  in  the  service  of  the  former. 
Too  often  will  her  absent  looks  and  languid  attention  betray 
the  fact  so  injurious  for  pupils  to  discover,  that  her  mind  can 
wander  as  well  as  theirs ;  and  that  their  improvement  and  en- 
tertainment are  objects  which  soon  slide  out  of  her  thoughts, 
when  occupied  by  subjects  of  more  pleasant  contemplation. 
Nor  have  I  yet  made  the  obvious  remark,  that  the  time  lost 
in  these  frequent  visits,  however  short,  must  deprive  her  of 
many  opportunities  of  private  improvement ;  and  thus  prove 
in  the  end  extremely  detrimental  both  to  herself  and  her 
younger  charge.  From  these  considerations,  a  moderate 
distance  from  home  is  far  preferable,  from  whence  at  stated 
and  proper  intervals  you  are  permitted  to  revisit  your  friends. 
And  I  think  that  such  reflections  as  these  might  enable  us  to 
bear  the  discomforts  even  of  a  long  separation  from  home, 
not  merely  with  patience,  but  with  thankfulness. 

'I  cannot  quit  this  subject  without  strongly  cautioning 
you,  not  too  hastily  to  accuse  the  parents  of  your  pupils  of 
being  unkind  or  unreasonable,  because  they  are  not  willing 
to  grant  you  leave  of  absence  whenever  you  think  fit  to  ask 
it.  They,  perhaps,  with  more  justice,  may  think  the  unrea- 
sonableness to  be  all  on  your  side.  It  is  both  right  and  na- 
tural that  they  should  anxiously  desire  the  improvement  of 
their  children  in  every  branch  of  instruction,  to  which  their 
attention  has  been  directed  ;  and  they  know  that  this  is  only 
to  be  attained  by  a  steady  course  of  persevering  application. 
They  know  that  every  interruption  to  this  course  must  have 


MARY  JANE  GRAHAM.  187 

a  pernicious  effect,  by  weakening  habits  newly  formed,  and 
permitting  old  and  bad  habits  to  revive;  by  unsettling  the 
mind  in  all  its  pursuits,  and  blotting  out  much  of  what  has 
been  already  learned.  If,  therefore,  they  oppose  your  ab- 
sence, it  is  because  thgy  value  your  services  too  much  to 
part  with  them  lightly,"  or  without  sufficient  cause.  There 
are  few  cases  in  which  you  ought  not  to  submit  to  their  deci- 
sion. But  the  best  way  to  prevent  any  future  misunderstand- 
ing or  disappointment,  is  to  make  some  arrangement  before 
you  enter  upon  your  situation.' 

The  frequent  change  of  situation,  or  the  liability  to  this 
change,  is  well'  pointed  out  as  a  serious  evil  attending  the 
life  of  a  governess. 

'  Her  duties' — it  is  observed — '  are  becoming  easy  and  de- 
lightful to  her;  she  is  beginning  to  rejoice  in  the  growing 
attachment  of  her  pupils ;  she  feels  that  she  can  look  round 
on  their  little  faces  with  a  degree  of  maternal  affection ;  when 
some  unexpected  cause  induces  or  compels  her  to  relinquish 
her  situation.  She  has  long  been  employed  in  clearing  away 
the  rubbish:  inlaying  the  foundation;  and  in  collecting  and 
arranging  the  materials  of  her  intended  superstructure,  which 
was  begfnning  to  rise  with  a  daily  increasing  order  and  sym- 
metry. This°state  of  things  might  probably  appear  rude  and 
unfinished  to  the  eye  of  others,  but  it  was  full  of  hope  and 
interest  to  her,  who  had  been  watching  its  progress  from  day 
to  day,  and  confidently  awaiting  the  happy,  though  distant, 
completion  of  her  labours.  Her  work  must  now  pass  into 
the  hands  of  another,  who  neither  witnessed  its  commence- 
ment, nor  can  be  aware  of  many  important  points  connected 
with  its  progress.  The  new  teacher,  however,  succeeds  to 
all  the  benefits  of  that  preparatory  drudgery,  with  which  her 
predecessor  had  hoped  to  pave  the  way  for  her  own  future 
exertions.  It  seldom  happens  that  the  children  are  not  seri- 
ously injured  by  this  change  of  system.  The  very  act  of 
changing  has  a  tendency  to  unsettle  the  mind.  The  new 
comer's  manners,  her  new  modes  of  expression,  and  new  sys- 
tem of  teaching,  must  render  her  at  first  less  intelligible  to 
them,  than  the  familiar  voice  to  which  they  have  been  accus- 
tomed ;  and  till  this  disadvantage  is  conquered,  her  services 
must  prove  less  effective.  Besides,  too  often  the  new  govern- 
ess, confident  of  the  superiority  of  her  own  methods  of  in- 
struction, hastily  puts  aside  the  rules  and  arrangements  of  her 
predecessor — not  because  they  are  not  good — but  as  if  they 


188  MEMOIR  OF 

could  not  be  good,  because  they  were  not  her  own.  Then 
the  children  also  are  discouraged  and  thrown  back  in  many 
of  their  studies,  that  they  may  be  grounded  in  them  on  the 
new  system.  Perhaps  ere  long  another  change  is  determined 
— a  new  teacher  comes — and  the  bo&t  methods  are  displaced 
by  others  that  are  newer  and  better  still.  The  result  of  this 
broken  and  interrupted  education  will  be  a  sort  of  clumsy 
patchwork,  made  up  of  a  medley  of  fine  and  coarse  mate- 
rials, ill-contrived,  ill-assorted,  and  loosely  put  together. 
These  are  some  of  the  real  injuries  inflicted  on  children  by 
the  frequent  change  of  domestic  administration. 

1  My  chief  concern,  however,  is  with  the  governess.  In 
addition  to  these  mortifying  circumstances,  she  is  again 
thrown  upon  the  world.  She  must  once  more  take  up  her  abode 
amongst  strangers :  her  pupils  are  again  unfamiliar  to  her;  she 
must  study  their  tempers  ;  conciliate  their  affections ;  examine 
and  arrange  their  present  acquirements  :  in  short,  she  must  en- 
counter anew  every  former  difficulty.  And  when  all  this  is 
effected,  and  things  begin  to  glide  smoothly  on,  another  change, 
another  loss  of  time  and  labour  may  yet  be  in  prospect  for  her. 
The  web  may  be  again  unravelled ;  the  stone,  that  had  been 
heaved  half-way  up  the  mountain,  may  roll  down  again  to 
its  very  foot.  I  have  dwelt  strongly  on  the  evils  resulting 
from  a  frequent  change  of  situation — not  by  way  of  discourage- 
ment, but  of  warning.  I  am  persuaded  that  in  a  large  major- 
ity of  cases,  young  people  might  and  would  retain  their 
engagement  in  one  family  much  longer  than  they  do,  if  only 
they  would  calmly  sit  down,  and  count  the  serious  cost  both 
to  themselves  and  to  their  pupils  (to  which  I  have  alluded)  in 
relinquishing  it.' 

It  would  be  difficult  in  all  cases  to  determine  what  might 
be  deemed  a  sufficient  reason  for  relinquishing  a  situation. 
A  few  decidedly  insufficient  motives  are  accurately  speci- 
fied. 

4  I  need  scarcely  suggest,  that  a  trifling  increase  of  salary 
would  be  an  insufficient  reason  for  quitting  a  tolerably  com- 
fortable situation.  Circumstances,  such  as  some  urgent 
family-call  upon  your  assistance,  might  indeed  render  a  change 
not  only  excusable  but  praiseworthy.  But  without  an  imper- 
ative call,  it  will  be  equally  your  interest  and  happiness  to 
retain  your  station.  I  consider  the  governess,  who  will 
abandon  her  young  charge  for  the  mere  sake  of  a  little  paltry 
emolument,  much  in  the  same  light  with  the  minister,  who 


MARY  JANE  GRAHAM.  189 

will  leave  his  larger  flock,  for  the  same  base  motive  of  "  filthy 
lucre,"  without  any  clear  providential  call.  This  abandon- 
ment of  present  and  certain  usefulness  for  the  sake  of  some- 
thing new  and  uncertain,  whether  dictated  by  the  love  of 
gain,  or  the  love  of  novelty,  is  not  only  sinful  but  imprudent. 
You  are  now  more  or  -less  comfortably  settled.  You  know 
not  how  many  discomforts  may  await  you  in  a  new  situation. 
You  leave  those,  who  probably  are  becoming  attached  to 
you,  for  those  who  at  present  neither  know  nor  care  any  thing 
about  you.  This  is  not  the  way  to  lay  up  friends  against 
the  time  of  sickness,  distress,  or  age.  The  plain  path  of  duty 
is  always  the  path  of  prudence.  Here  only  can  you  expect 
the  "  blessing  of  the  Lord,  which  maketh  rich  ;  and  he  addeth 
no  sorrow  to  it.V  When  however  any  tempting  offer  occurs, 
the  love  of  gain  so  common  to  all,  the  love  of  novelty  so  in- 
herent in  young  minds,  and  the  persuasions  of  older  sordid 
friends,  are  too  likely  to  prevail  with  a  young  person,  who  is 
not  enabled  to  hold  fast  her  integrity,  by  working  with  a  sin- 
gle eye  to  the  service  of  Christ. 

*  Nor  do  I  think,  that  any  trifling  inconvenience  should  in- 
duce you  to  relinquish  an  engagement,  which  holds  out  to  you 
a  fair  prospect  of  usefulness.  Every  situation  has  its  trials 
and  privations ;  and  it  is  better,  if  possible,  to  put  up  with 
those  which  already  fall  to  your  share,  than  to  run  the  risk  of 
incurring  others  which  may  be  worse.  Besides,  these  petty 
hardships  are  always  most  severely  felt  at  first.  After  a  time 
they  wear  off,  and  at  length  cease  to  occasion  any  considera- 
ble uneasiness.  "When  the  temper  of  either  parents  or  chil- 
dren is  a  trial  to  you;  when  the  parents,  through  pride, 
avarice,  or  inconsideration,  fail  in  a  proper  attention  to  your 
comforts;  when  the  extreme  retirement  or  excessive  bustle 
of  your  situation  makes  it  very  unpleasant  to  you,  &c. — in 
these,  and  many  other  similar  cases,  I  sh'ould  advise  you  to 
make  as  light  of  the  evil  as  you  can,  and  to  bear  with  it  as 
long  as  it  can  possibly  be  borne  with. 

4  Again — let  not  any  sudden  Jit  of  despondency  induce  you 
toglvcup  your  situation.  There  are  few  teachers  who  cannot 
recollect  a  time  when  every  thing  seemed  to  go  wrong  with 
them — '  No  children  ever  repaid  the  trouble  bestowed  on 
them  so  little ;  no  situation  ever  possessed  so  few  advantages ; 
no  parents  were  ever  so  exacting  and  dissatisfied.  In  any 
other  family  they  should  succeed  better ;  here  they  can 
neither  do  justice  to  their  pupils  nor  to  themselves.'     Such 


190  MEMOIR  OF 

feelings,  which  may  be  expected  to  arise  in  times  of  difficul- 
ty and  discouragement,  mark  something  very  wrong  in  your 
own  heart,  that  casts  a  shade  upon  all  the  objects  around  you  : 
something  that  needs,  not  the  indulgent  experiment  of  change 
of  situation,  but  a  special  course  of  self-examination,  watch- 
fulness, and  prayer,  to  restore  a  healthful  tone  of  energy, 
cheerfulness,  and  satisfaction  to  your  mind. 

'  I  need  scarcely  observe,  that  no  offence,  real  or  fancied, 
except  the  former  be  of  a  very  clear  and  aggravated  character, 
could  justify  you  in  quitting  a  family  in  which  you  may  have 
probably  received  much  kindness,  and  may  receive  much 
more.  A  governess  must  expect  to  be  told  of  her  faults,  and 
ought  to  be  thankful  for  such  information  as  may  lead  to  their 
correction.  Christians  indeed  too  often  perform  the  difficult 
office  of  reproof  in  a  very  harsh  and  grating  manner  ;  forget- 
ting that  the  reproof  of  "  the  righteous  should  be  like  excel- 
lent oil,"  not  to  "  break,"  but  to  heal,  the  wounded  spirit. 
Yet  the  harshness  writh  which  a  censure  may  be  given,  forms 
no  excuse  for  a  defect  of  Christian  meekness  and  love  in  re- 
ceiving it.  "  Be  not  hasty  in  thy  spirit  to  be  angry ;"  but 
remember  that  "  a  soft  answer  turneth  away  wrath."  Indulge 
not  that  sensitive  temper,  which  is  always  looking  out  for  some 
ground  of  offence,  over  which  it  can  brood,  till  it  bursts  out 
into  open  discontent ;  which  bristles  up  at  every  light  and 
unguarded  expression,  and  is  always  on  the  defensive,  even 
when  no  intentional  slight  could  have  been  conceived.  You 
will  never  long  retain  a  situation  without  a  forbearing  spirit 
in  respect  to  many  little  things,  which  are  grating  to  a  proud 
and  self-conceited  temper.  Good  sense  and  experience  will 
indeed  help  to  depress  this  baneful  temper.  For  we  can  scarce- 
ly so  far  shut  our  eyes  to  the  passing  world  around  us,  as  to 
fail  in-discovering,  that  the  good  opinion  we  may  have  formed 
of  ourselves  is  ill-warranted  by  the  general  estimation  in 
which  we  are  held  ;  that  we  must  expect  our  full  share  of  in- 
convenience and  neglect.  But  true  Christian  humility  can 
alone  conquer  the  evil,  by  "  bringing  into  captivity  every  high 
thought  to  the  obedience  of  Christ."  The  spirit  and  temper 
of  which  we  have  been  speaking  is  ever  ready  to  take  fire  at 
the  least  provocation,  or  even  without  provocation.  It  exacts 
not  only  due  respect,  but  much  more  than,  if  it  knew  itself,  it 
would  find  to  be  its  due.  It  can  bear  Avith  nothing;  it  can 
endure  nothing.  But  do  you  follow  after  that  "charity 
which  suffereth  long  and  is  kind  ;  is  not  puffed  up  ;  doth  not 


MARY  JANE  GRAHAM.  191 

behave  itself  unseemly;  seeketh  not  her  own ;    is  not  easily 
provoked  ;   beareth  all  things." 

'  To  sum  up  what  I  have  said  in  a  few  words — when  you 
have  taken  up  your  abode  in  a  family,  and  have  fairly  sat 
down  to  the  performance  of  your  duties,  remember  that  you 
are  in  the  station  to  which  God  in  his  providence  has  called 
you ;  and  that  nothing  but  a  clear  and  explicit  call  of  duty  or 
necessity  can  justify  you  in  quitting  it. 

'  The  causes  that  might  induce  your  employers  to  dissolve 
the  engagement  (in  which  case  yon  can  have  no  alternative) 
very  materially  depend  upon  yourself.  Under  any  ground, 
just  or  unjust,  of  their  dissatisfaction  with  you,  endeavour  in  a 
spirit  of  prayer  to  sift  every  part  of  your  conduct,  and  particu- 
larly the  part  censured,  to  the  very  bottom.  Put  yourself  in 
their  place.  Make  every  allowance  for  the  feelings  of  an 
anxious  parent ;  and  consider  what  might  fairly  be  expected 
from  you,  and  how  far  you  have  answered  those  expectations. 
Under  any  error  discovered,  be  not  ashamed  to  confess  your 
fault  with  all  candour  and  humility,  and  (in  a  higher  strength 
than  your  own)  to  promise  amendment.  To  retain  your 
situation  by  this  "voluntary  humility"  will  be  truly  honour- 
able in  the  eyes  of  Christians,  who  know  that  "he  that  hum- 
bleth  himself  shall  be  exalted."  But  supposing  that,  after 
sincere  self-examination,  you  cannot  acknowledge  the  justice 
of  the  censure,  still,  as  a  Christian,  strive  to  conciliate.  Do 
not  get  warm  or  angry  in  your  own  justification;  mildly  pro- 
fess your  freedom  from  any  intentional  offence  or  omission; 
and  declare  your  readiness  to  redouble  your  efforts  to  give  sat- 
isfaction. 

1  Should  incompetency  be  alleged  against  you,  I  should  advise 
you,  rather  than  give  up  your  engagement  in  despair  or  in 
offence,  to  endeavour  by  redoubled  diligence  and  application, 
especially  in  the  particular  ground  of  complaint,  to  redeem 
and  establish  your  character.  Christian  gentleness  and  hu- 
mility to  explain  and  conciliate,  and  a  willingness  to  correct 
errors,  and  to  supply  omission,  will  in  many  cases  restore 
satisfaction  and  confidence  in  the  minds  of  your  employers. 

4  Should  however — not  any  fault  or  caprice  on  either  side — 
but  some  unavoidable  domestic  necessity,  dissolve  the  connec- 
tion, in  this  case  many  mitigating  circumstances  will  present 
themselves  to  your  mind.  In  the  first  place — "  It  is  the 
Lord;''''  and  not  one  of  his  appointments  or  disappointments 
is  without  some  wise  and  gracious  purpose.     In  the  next 


192  MEMOIR  OF 

place — all  painful  feeling  of  responsibility  for  any  evil  that 
may  result  from  the  change,  is  entirely  removed.  And  thus 
supported  by  a  sense  of  God's  blessing,  and  a  clear  con- 
science, you  may  look  cheerfully  forward  to  your  new  desti- 
nation, hoping-  to  gain  new  friends  without  losing  the  old.' 

The  writer  has  been  induced  to  quote  so  largely  from  these 
letters,  because  he  is  not  aware  of  any  work  that  enters  into 
the  detail  of  the  principles,  characteristics,  and  sympathies  of 
the  life  of  a  governess.  Had  Miss  Graham  been  permitted 
to  complete  her  design,  her  accurate  and  observant  mind 
would  probably  have  produced  a  valuable  manual  for  this  in- 
teresting and  important  class  of  society.  In  the  defect  how- 
ever of  an  entire  system  of  instruction,  the  preceding  hints 
will  be  found  to  suggest  much  sensible  instruction  nearly 
connected  with  their  comfort  and  usefulness. 

An  even  balance  must,  indeed,  be  preserved  in  the  adjust- 
ment of  this  important  part  of  domestic  economy.  If  the 
generality  of  instructors  are  too  flimsily  furnished  for  their 
great  task,  perhaps  it  may  be  also  said,  that  the  generality  of 
their  employers  are  too  niggardly.  Though  Miss  Graham 
rightly  inculcates  upon  her  young  governess  not  to  consider 
stipend  a  primary  matter,  yet  it  is  a  part  of  Christian  obliga- 
tion to  elevate  her  in  a  high  rank  above  the  menials  of  the 
house,  and  to  consider  the  claims  of  aged  parents  or  poor  re- 
lations that  often  inconveniently  press  upon  her.  The  same 
inconsiderate  selfishness,  and  formal  pride  on  the  part  of  the 
parents,  materially  hinder  the  effective  usefulness  of  the 
family  instructors.  It  fosters  in  them  a  discontented  spirit 
in  the  contrast  with  the  tender  sympathies  of  their  own  home. 
Their  insulated  station  in  the  family  throws  them  in  irksome 
solitude  upon  their  own  resources  ;  contracts  their  social  affec- 
tions ;  and  paralyses  that  affectionate  interest  in  their  charge, 
which  is  the  soul  and  energy  of  a  fruitful  system  of  instruc- 
tion. Whereas  a  considerate  tenderness  would  return  to  the 
parents  an  abundant  recompense,  in  raising  up  for  their  chil- 
dren valuable  friends  in  the  persons  of  their  instructors — 
attached  to  their  interests  beyond  the  prospects  of  sordid  gain 
— wise,  anxious,  and  sympathizing  counsellors  to  the  end  of 
life. 

On  the  other  hand,  the  disposition  in  the  employers  to  in- 
corporate the  instructor,  as  far  as  is  consistent  with  her  sta- 
tion, into  the  family  circle,  is  too  often  restrained  by  hindrances 
over  which  they  have  no  controul — even  where  a  well-fur- 


MARY  JANE  GRAHAM.  1  93 

nished  mind,  and  general  consistency  of  conduct  would  have 
made  her  society  an  important  consideration.  Yet  a  want  of 
knowledge  or  respect  for  the  regulations  of  decorum — defect 
of  manners — forge tfulness  of  the  due  reserve  connected  with 
her  situation — pedantic  tone  of  conversation — vanity  of  dress 
— self-importance — a  disputatious  spirit — a  love  of  authority 
— affectation,  or  studied  eccentricity  of  behaviour — these  or 
some  other  failure  in  the  domestic  graces — repel  the  exercise 
of  kindly  confidence,  and  produce  a  natural,  and  in  some  de- 
gree a  necessary,  distance  in  the  deportment  of  the  parents. 

Let  each  side  form  their  mutual  behaviour  upon  Scriptural 
rules.  Let  the  one  practise  the  injunction  of  love — "  What- 
soever ye  would  that  men  should  do  unto  you,  do  ye  even  so 
to  them."  Let  the  other  "be  clothed  with  humility,"  and 
be  found  in  the  daily  observance  of  "  whatsoever  things  are 
pure,  whatsoever  things  are  lovely,  whatsoever  things  are  of 
good  report."  Thus  Christian  regard  and  happiness  will  be 
reciprocally  diffused,  without  any  compromise  of  their  several 
obligations. 


r2 


CHAPTER  V. 


Different  views  and  features  in  Miss  Graham's  character. 

The   retired    and   uniform   habits  of  Miss  Graham's  life 
scarcely  allow  of  a  detailed  illustration  of  her  natural  charac- 
ter.   That  singular  freedom  from  selfishness,  remarked  in  her 
early  history,  appears  to  have  been,  by  the  common  consent 
of  all  her  intelligent  friends,  a  most  prominent  feature  through- 
out life.     One  of  her  young  companions,  whose  subsequent 
opportunities  of  observation  give  weight  to  her  testimony, 
thus  confirms  the  general  remark  on  this  point. — 'The  situa- 
tion which  I  have  filled  for  some  years  (in  tuition)  has  of 
course  brought  under  my  notice  the  various  dispositions  and 
peculiar   tempers  of  children  in  general.     From   necessity, 
partly,  I  have  studied  them.     But  I  have  never  met  with  one, 
who  in  any  degree  answered  my  recollections  of  Mary  Gra- 
ham.    Warm  and  susceptible  in  her  affections,  she  was  ten- 
der to  those  of  others  ;  nor  did  she  ever  suffer  any  regret  or 
disappointment  in  her  own  mind  to  interfere  with  the  com- 
fort or  pleasure  of  her  companions.'     The  testimony  of  her 
young  cousin  is  to  the  same  purport.     '  I  never  saw  any  one 
so  devoid  of  selfishness,  or  who  took  so  warm  an  interest  in 
the  happiness  of  her  fellow-creatures.     There  was  not  one  of 
my  amusements  or  childish  sorrows  in  which  she  would  not 
take  her  share.     As  I  grew  up,  her  kindness  in  this  respect 
increased.'     This  lovely  trait  was  combined  with  a  sweet- 
ness and  gentleness  of  disposition,  and,  being  moulded  under 
the  influence  of  Divine  grace,  attracted  the  regard  even  of  the 
thoughtless  and  unobservant.     Indeed  her  young  friend  first 
alluded  to  does  not  hesitate  to  assert — '  My  earliest  remem- 
brance of  her  is  connected  with  feelings  of  respect,  which,  I 
think  I  may  say,  I  have  scarcely  felt  in  a  stronger  degree  for 
any  one  I  have  since  known.' 


MEMOIR,  &C.  195 

We  have  already  given  her  parents'  account  of  her  relative 
character  under  their  own  roof.  In  its  wider  sphere  of  opera- 
tion it  may  however  be  added,  that  her  natural  affection  was 
enlarged  in  no  common  degree  to  all  that  belonged  to  her, 
and  manifested  in  the  most  important  and  practical  mode  of 
constant  prayer  and  effort  for  the  salvation  of  their  souls. 
She  sometimes  spent  a  great  part  of  the  night  in  earnest  and 
persevering  intercession ;  and  on  one  occasion  was  known, 
after  she  had  retired  to  rest,  to  arise  from  her  bed  to  employ 
herself  in  special  prayer,  in  behalf  of  her  only  brother  who 
died  in  America  about  this  time,  and  for  whom  she  never 
ceased  to  cherish  the  hope,  that  her  prayers  were  heard  with 
acceptance. 

The  following  letter  full  enforces  the  claims  of  natural 
affection  upon  the  basis  of  the  high  principles  of  the  gospel. 
In  quickening  her  friend  to  a  self-denying  effort  in  this  path 
of  duty,  she  writes — 

Stoke,  Jan.  2,  1827. 

*  My  dear  ,  "  freely  we  have  received,  freely  let  us 

give."     If  it  does  take  up  half-a-day  once  or  twice  a  month 

to  go  to  ,  surely  God,  who  gave  all  your  days,  has  a 

right  to  expect  you  should  spend  them  in  whatever  service 
he  will  put  upon  you ;  and  by  making  these  individuals  your 
near  relations,  he  has  given  them  a  claim  upon  you.  Jesus 
made  himself  as  our  brother,  that  sucked  the  breasts  of  our 
mother,  on  purpose  to  give  us  an  everlasting  claim  to  all  that  he 
can  do  for  us ;  and  surely  those  whom  he  has  given  us  as 
near  relations,  have  for  his  sake,  a  claim  upon  all  that  we  can 
do  for  them.  The  more  unpleasant  the  task,  the  more  con- 
trary to  flesh  and  blood,  the  more  reason  we  have  to  hope 
that  we  are  not  following  our  own  fancy,  nor  working  to 
please  ourselves,  but  really  following  the  example  of  Jesus, 
who,  "came  not  to  do  his  own  will."  At  the  same  time,  if 
after  prayer,  you  really  do  not  feel  called  upon  to  do  some- 
thing for  them,  and  that  speedily  and  perseveringly ;  and  if 
you  do  not  think  you  are  guilty  of  great  unfaithfulness,  and 
selfishness  in  neglecting  it,  I  will  not  mention  the  subject  again 
to  you  ;  for  I  am  persuaded  you  will  be  taught  of  God,  and 
faith  will  be  given  you,  if  the  Lord  intends  to  make  use  of 
you  to  do  them  good.  My  great  desire  is  that  we  may  be 
always  faithful  to  one  another,  "  provoking  one  another  to 
good  works." 


196  MEMOIR  OF 

In  another  letter  to  the  same  correspondent,  she  throws 
out  a  valuable  hint  of  encouragement  relative  to  a  difficulty, 
which  is  often  painfully  felt  in  this  course  of  obligation. 

*  I  often  think,  dear ,  that  if  we  could  feel  and  carry  in 

our  memory  those  encouraging  words  of  our  Saviour,  "  It  is 
not  ye  that  speak,  but  the  Spirit  of  your  Father,  which  speak- 
eth  in  you," — we  should  no  longer  suffer  false  shame  to  hin- 
der us  from  earnestly  pressing  the  subject  of  the  gospel  upon 
those  who  are  dear  to  us.  May  not  we,  as  well  as  the  In- 
spired Apostles,  hope  for  the  indwelling  guidance  of  that 
Spirit,  who  shall  strengthen  us  in  all  utterance  and  in 
knowledge?' 

One  main  feature  of  her  intellectual  character  was  the  ar- 
dour, steadiness,  and  concentration  of  mind,  with  which  she 
pursued  every  object  of  interest.  This  indeed  distinguished 
her  earliest  and  most  unbended  habits.  Her  youthful  games 
were  marked  with  the  same  intensity  of  feeling  which  she 
subsequently  applied  to  her  more  important  objects.  She 
engaged  in  games  of  imagination,  as  one  of  her  companions 
remarks,  with  all  the  earnestness  of  reality,  and  acted  a  ficti- 
tious character  with  an  expression,  that  proved  her  to  be 
totally  absorbed  in  it.  Thus  it  was  with  reading  or  with  work. 
No  efforts  or  entreaties  could  avail  to  divert  her  mind  from 
the  object  which  was  then  engaging  her  attention  to  any  other 
employment  or  recreation.  In  the  occupations  of  after-life, 
whether  it  was  music,  the  languages,  mathematics,  or  chemis- 
try, it  was  still  the  same  warmth  and  fixedness  of  mind.  The 
early  dawn  not  unfrequently  found  her  (after  she  had  girded  on 
her  C  hristian  armour)  deeply  engaged  in  her  studies.  The  spirit 
and  result  of  her  investigations  often  entered  into  her  com- 
mon conversation,  whenever  she  met  with  a  kindred  mind — 
not  however  in  any  display  of  pedantry,  (than  which  nothing 
was  more  removed  from  her  temper,)  but  in  the  natural  flow 
of  her  spirits,  and  with  a  lively  endeavour  to  communicate  a 
reciprocal  interest.  The  simplicity  and  elastic  spring  of  her 
mind  was  also  remarkably  illustrated  in  her  peculiar  faculty 
of  drawing  out  the  mental  resources  of  those  with  whom  she 
conversed  ;  so  that,  though  they  could  not  but  be  sensible  of 
her  great  superiority,  yet  they  appeared  to  themselves  often 
to  possess  a  greater  strength  of  mind,  and  variety  of  concep- 
tion, than  they  had  before  been  conscious  of.  Perhaps  how- 
ever the  completeness  of  her  intellectual  character  appeared 
in  the  well-regulated  application  of  her  mental  powers.     To 


MARY  JANE  GRAHAM.  197 

subjects  of  taste — such  as  music  and  poetry — she  brought  a 
glow  of  feeling,  and  of  imagination,  that  quickens  the  pulse 
of  her  readers,  and  plays  upon  the  passions  with  an  irresisti- 
ble charm.  On  the  other  hand,  matters  of  a  graver  Cast,  such 
as  the  highly  valuable  discussions  of  her  Mathematical  Manu- 
script, are  drawn  out  with  the  sober  accuracy  of  a  reflecting 
and  discriminating  judgment.  The  illustrations  that  have 
been  given  of  her  musical  excitement  might  almost  lead  us 
to  suppose  that  this  was  the  atmosphere  in  which  she  lived, 
and  that  she  could  breathe  in  no  other ;  yet  was  this  fervid 
enthusiasm  disciplined  by  the  apprehension  of  the  prepon- 
derance of  this  indulgent  taste  above  more  solid  pursuits. 
Thus  was  her  fine  imagination  furnished  with  a  proportionate 
counterpoise  in  the  master-principle  of  her  ever  active  mind. 

As  to  her  Christian  character — this  highest  style  of  man — 
that  energy  of  feeling  and  industry  of  habit,  which  gave  the 
impulse  to  her  intellectual  studies,  no  less  strongly  marked  the 
temperament  of  her  religion.  Though  she  had  a  clear  per- 
ception that  the  blessing  she  sought  was  a  free  gift,  yet  she 
expected  the  attainment  of  it,  like  that  of  every  important  ob- 
ject of  pursuit,  only  in  the  constant  use  of  the  appointed 
means.  She  was  therefore  led  to  cherish  the  principles  of 
her  Christian  profession,  in  a  spirit  of  earnest  and  prayerful 
searching  of  the  Scriptures,  and  thus  was  she  enabled  to  ex- 
hibit the  graces  of  the  gospel  in  lovely  combination  and 
practical  exercise. 

In  giving,  however,  a  detailed  sketch  of  Miss  Graham's 
spiritual  character,  we  would  premise,  that  it  was  marked  by 
that  variation  of  feeling,  which  is  so  often  alluded  to  in  her 
correspondence,  and  which,  though  common  to  all  cases  of 
Christian  experience,  her  remarkable  elevation  of  spirituality 
rendered  more  visible  than  in  most  other  cases.  The  differ- 
ence of  her  feelings  was  often  discernible  in  her  countenance. 
On  some  seasons  it  was  irradiated  with  a  peculiar  expression 
of  heavenly  feature.  She  was  manifestly  filled  with  the  love 
of  God,  and  "  out  of  the  abundance  of  her  heart  her  mouth 
would  speak."  At  other  times  it  was  with  difficulty  that  she 
could  be  induced  to  converse  upon  religious  subjects  ;  and  she 
would  turn  from  them  to  enter  upon  topics  exclusively  intel- 
lectual. But  this  view  of  her  character  cannot  better  be  de- 
scribed than  in  the  language  of  her  most  intimate  and  confi- 
dential friend. 

■ 1  did  not  notice  any  infirmity  in  her  Christian  character, 


198  MEMOIR  OF 

except  the  one  she  herself  often  mentions — inequality.  The 
difference  in  spiritual  feeling  was  more  visible  in  her  than  in 
any  other  Christians  I  have  known.  When  in  a  state  of 
warm  feeling,  she  was  more  entirely  engrossed  by  the  subject 
than  any  one  I  ever  met  with.  Nothing  else  could  interest 
her.  When  her  mind  was  less  under  the  influence  of  hea- 
venly things,  the  difference  was  obvious.  I  do  not  mean  by 
her  giving  way  to  any  sinful  temper  or  feeling,  but  by  her 
conversing  with  pleasure  and  interest  upon  merely  earthly 
things.  Nor  do  I  think  that  at  these  times  she  sunk  much, 
if  at  all,  below  the  usual  standard.  Ordinarily  she  rose,  I 
should  think,  above  it.' 

The  general  tone,  however,  of  her  habit,  both  contemplative 
and  active,  manifested  the  habitual  operation  of  a  high  mea- 
sure of  Divine  influence ;  while  her  occasional  depressions 
seem  not  to  have  sunk  her  below  the  ordinary  level,  and  were 
doubtless  connected  with  those  exercises  of  humiliation  de- 
scribed in  her  correspondence,  which  will  find  their  response 
in  the  hearts  of  many  of  her  readers. 

We  now  proceed  to  the  chief  object  of  this  work,  a  detailed 
development  of  the  most  prominent  features  of  Miss  Gra- 
ham's Christian  character. 

In  a  compassionate  concern  for  the  unconverted,  she  had 
deeply  imbibed  the  spirit  of  her  beloved  Master.  4 1  see,'  as 
she  writes  to  a  friend,  '  more  need  than  ever  to  pray,  not  only 
for  the  souls  of  others,  but  for  a  spirit  of  love  to  souls,  and  for 
a  sense  of  their  inestimable  value.'  She  had  diligently  im- 
proved the  opportunities  of  her  health,  in  pleading  with  the 
careless  and  unbelieving,  and  in  every  exercise  of  tender 
anxiety  on  their  behalf.  In  the  chamber  of  pain  and  sickness, 
their  awful  condition  intensely  occupied  her  mind  ;  and  the 
long  and  "  wearisome  nights  appointed"  her,  were  often  en- 
gaged in  intercession  for  their  souls. 

4  When  first  I  visited  her' — observed  the  dear  brother  who 
was  the  privileged  attendant  upon  her  sick  bed — '  hearing  of 
a  poor  woman  in  a  dangerous  state,  and  unconcerned  about 
her  eternal  interests,  she  eagerly  inquired  of  me  respecting 
her  soul,  and  begged  me  most  earnestly  to  pray  for  her.  She 
spoke  with  a  peculiar  interest,  as  if  she  felt  what  it  was  for  a 
soul  to  be  lost.  Indeed  her  minister  expresses  himself  to 
have  been  continually  struck  with  her  deep  tone  of  anxiety 
on  the  state  of  the  parish.  If  she  heard  of  any  that  were 
awakened  from  a  fearful  state  of  stupidity  and  death,  it  was 


MARY  JANE  GRAHAM.  199 

always  with  the  most  lively  expression  of  delight.  Often  was 
she  known  to  shed  tears  of  joy  upon  any  symptom  of  hope  and 
encouragement  respecting  them  that  were  brought  before  her. 
She  felt  the  responsibility  of  every  opportunity  of  addressing 
her  fellow-sinners,  whether  rich  or  poor,  upon  the  immensely 
momentous  concerns  of  eternity  ;  and  when  unable  to  seek 
after  them,  she  longed  to  bring  them  into  her  sick  room, 
within  the  reach  of  her  solemn  and  affectionate  exhortations; 
though  a  restless  night  was  the  expected  consequence  of 
this  ardent  excitement.  It  was  her  great  desire  to  bring  her 
whole  family,  all  her  friends  and  neighbours,  to  Christ  and  to 
heaven  with  her.  Though  suffering  under  excruciating  pain, 
and  her  "  soul  breaking  out  with  longing  desires"  for  a  sight 
of  Christ  in  his  glory  :  yet,  when  speaking  of  the  perishing 
state  of  sinners,  she  would  say — '  Oh  !  I  would  gladly  live  a 
hundred  years,  if  I  might  be  the  means  of  saving  one  soul.' 
Shortly  before  her  death,  when  in  a  state  of  great  exhaustion, 
she  begged  her  minister  to  pray  for  an  infidel,  who  had  an 
opportunity  of  seeing  her  '  Test  of  Truth,'  as  it  passed  through 
the  press — '  Weak  as  the  work  is' — she  said  in  her  deep  hu- 
mility— '  it  may  prove  a  blessing  to  his  soul.' 

A  few  extracts  from  her  correspondence  will  afford  striking 
illustration  of  the  deep  feeling  of  her  Christian  responsibility 
and  love.  The  first  letter  relates  to  an  unhappy  female,  who 
had  been  brought  under  her  notice.  Being  unable  personally 
to  attend  to  her  case,  she  thus  warmly  enforces  it  upon  her 
friend,  who  was,  jointly  with  herself,  interested  in  it. 

Dec.  18,  1827. 
'  My  chief  reason  for  writing  to-day  is,  that  this  poor 
wretched  girl  dwells  upon  my  mind.  You  make  good  reflec- 
tions, but  these  very  reflections  ought  to  lead  us  to  do  some- 
thing for  her.  She  must  be  very  young;  and  if  we  do  not 
make  an  effort  to  save  her  from  destruction,  I  think  that  we 
shall  indeed  have  much  to  answer  for.  Her  not  belonging  to 
us,  ought  to  be  no  excuse  for  our  not  concerning  ourselves 
about  her.  For  does  she  not  belong  to  the  large  family  of  lost 
sinners  to  which  we  once  belonged  ]  And  may  we  not  be 
the  means  of  removing  her  thence,  into  the  family  of  saved 
sinners,  of  which  God's  mercy  has  made  us  members  1  I 
cannot  rest  till  something  is  tried.  So  young,  and  so  brought 
up,  what  better  could  be  expected  from  her  1  What  should 
we  have  been  under  her  disadvantages  1     1  tremble  even  to 


200     -  MEMOIR  OF 

think  of  it;  and  for  very  thankfulness  we  ought  to  leave 
nothing-  untried  to  save  her.  She  has  been  also  brought  under 
our  notice  by  a  peculiar  providence,  which  is,  I  think,  a  call 
to  the  work.' 

To  this  wretched  object  of  distress  she  addressed  a  letter 
full  of  tender  and  awakening  exhortations.  To  her  great  con- 
cern, however,  this  messenger  of  mercy  never  reached  the 
hands  of  her  for  whom  it  was  intended,  and  who  was  soon  af- 
terwards transported.  Shortly  afterwards  she  again  stimu- 
lates her  friend  to  this  work  of  love,  with  the  solemn  impulse 
connected  with  the  concerns  of  a  never-dying  soul. 

Jan.  11,  1828. 

4 1  beseech  you  to  reflect,  that  on  one  hand  this  girl  may  be 
a  subject  of  regret  to  you  upon  a  bed  of  death.  On  the  other 
hand,  she  may  be  to  you  a  "crown  of  rejoicing  in  the  day  of 
the  Lord  Jesus."  ' 

The  fervour  that  pervades  the  following  letter,  is  deeply  af- 
fecting. 

March  18,  1828. 
4  But  why  should  I  say  I  have  nothing  to  write  about?  I 
am  really  ashamed  of  the  folly  of  the  last  sentence,  and  of  the 
frivolous  temper  which  dictated  it.  Yes,  my  dear  friend,  if 
we  love  the  Lord  Jesus,  we  have  always  a  subject  of  the  deep- 
est interest — enough  to  employ  our  tongue  and  our  pen,  both 
morning,  noon,  and  night.  I  would  fain  make  him  the  sub- 
ject of  our  communication  here,  as  I  trust  he  will  be  the  theme 
of  our  songs  and  praises  in  heaven  ;  and  firmly  believing,  as 
I  do,  that  there  is  neither  praise  nor  lasting  joy  for  those  who 
place  their  happiness  in  any  thing  short  of  loving  him,  can  I 
do  otherwise  than  tell  you  how  very  earnestly  I  wish,  that 
you  may  be  led  by  his  grace  to  make  him   your  all  in   all  ! 

May  his  Holy  Spirit  lead  us,  my  dear  M ;  for  in  short,  all 

are  sinners,  by  nature  as  well  as  by  practice,  altogether  alien- 
ated from  God,  to  whom  we  can  only  be  "made  nigh  by  the 
blood  of  Jesus."  Do  not  let  us  deceive  ourselves  in  so  im- 
portant a  subject.  If  we  are  walking  in  the  same  way  with 
the  world  around  us,  we  are  not  walking  in  the  narrow  way 
which  leads  to  life  ;  nor  can  we  be  the  followers  of  that  Sa- 
viour, "  who  gave  himself  for  us,  that  He  might  deliver  us 
from  this  evil  world."  There  is  a  peace  which  the  world 
knoweth  not  of,  and  a  joy  in  which  all  its  boasted  pleasures 


MARY  JANE  GRAHAM.  201 

are  but  vanity.  This  is  the  peace  and  the  joy,  which  I  would 
intreat  you  to  seek  after.  But  you  will  say  to  me — '  Why  do 
you  recommend  it  1  and  why  are  you  so  uncharitable  as  to 
suppose  I  do  not  possess  it  already  V  It  is  because  1  know 
what  a  great  and  entire  change  it  requires  in  the  whole  heart 
and  character.  I  am  sensible,  that  such  is  the  utter  sinfulness 
of  my  own  heart,  that  nothing1  but  a  Divine  influence  could 
have  led  me  to  see  any  thing  in  Christ  crucified  that  was  worth 
giving  up  all  the  world  for.  And  may  not  the  same  Divine 
power  snatch  you  as  a  brand  from  the  burning,  and  lead  you 
to  the  cross  of  Jesus  for  pardon  and  salvation  1  This  is  the 
hope  that  induces  me  to  venture  upon  writing  to  you  so  freely  ; 
and  the  very  affectionate  interest  1  feel  in  every  thing  relating 
to  you,  must  plead  my  excuse,  if,  when  I  speak  of  a  thing  on 
which  your  eternity  depends,  I  speak  in  the  strong  language 
which  my  anxiety  suggests  to  me.' 

Some  misconception  of  her  correspondent  gave  rise  to  the 
next  letter. 

'  Your  letter  occasioned  me  much  pain,  and — I  will  add — 
perplexity.  I  could  not  conceive  from  what  part  of  mine  you 
had  discovered,  that  I  thought  holiness  unnecessary  to  a 
Christian.  My  dear  friend,  Tknow  (for  God  has  said),  that 
"  without  holiness  no  man  shall  see  the  Lord  :"  but  I  know 
(for  God  has  said  it  too),  that  we  cannot  be  holy  of  ourselves: 
"  we  are  not  sufficient  of  ourselves  to  think  any  thing  as  of 
ourselves;"  and,  "without  me" — saith  Christ — "ye  can  do 
nothing."  As  this  is  not  a  matter  of  little  importance,  but 
one  of  life  and  death,  let  me  most  earnestly  and  affectionately 
entreat  you  to  make  it  the  subject  of  unceasing  prayer.  "  If 
any  man  lack  wisdom,  let  him  ask  of  God,  who  giveth  to  all 
men  liberally."  "  Ask,  and  ye  shall  have."  The  Scripture 
abounds  with  promises  to  those  who  make  it  the  business  of 
their  lives  to  seek  God.  Allow  me  to  mention  one  more, 
which  always  fills  my  mind  with  comfort  and  peace : — 
"  Then  shall  ye  call  upon  me,  and  ye  shall  go  and  pray  unto 
me,  and  I  will  hearken  unto  you.  And  ye  shall  seek  me, 
and  find  me,  when  ye  shall  search  for  me  with  all  your  heart." 
I  have  mentioned  this  way  of  prayer  to  you,  because  I  believe 
we  might  write  about  these  things  for  ever,  without  coming 
nearer  to  the  truth.  Prayer  is  the  way  of  God's  appointment ; 
and  I  never  knew  any  one  who  really  prayed  earnestly  and 
perseveringly  for  Divine  teaching,  that  was  not  brought  at 
length  heartily  to  subscribe  to  what  are  called  evangelical 
S 


202  MEMOIR  OF 

doctrines.  The  Scriptures  take  away  all  hope  of  our  under- 
standing these  things  of  ourselves,  when  they  tell  us,  that 
"  the  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God,  for  they  are  foolishness  unto  him."  Foolish  indeed 
does  the  doctrine  of  the  cross  appear  to  the  heart  untaught  by 
the  Spirit  of  God  ;  but  let  the  heart  be  once  taught  to  receive 
it,  and  it  beholds  in  it,  "the  power  and  wisdom  of  God;" 
and  a  person  thus  taught  will  feel  constrained  to  make  it  his 
great  desire,  endeavour,  and  prayer,  that  others  may  learn  it 
too.  Therefore  if  I  could  write  volumes  to  you,  the  little 
word  "pray"  should  be  the  burden  of  them  all.  By  prayer 
I  do  not  mean  that  cold  thing,  which  worldly  people  call 
prayer  ;  I  mean  such  an  effort,  as  a  man  dying  with  hunger, 
would  use  to  beg  for  food  ;  I  mean  begging  as  for  one's  life, 
being  able  to  say  as  David  did — "There  is  nothing  in  heaven, 

or  in  earth  that  I  desire  beside  thee."     Dear ,  I  feel 

that  I  have  spoken  to  you  with  great  freedom  and  plainness ; 
I  cannot  help  it.  If  I  saw  a  friend  on  the  brink  of  a  precipice, 
I  would  try  to  pull  her  away  from  it.  I  know  that  all  who 
trust  in  any  thing  but  Christ  for  pardon  and  salvation,  are  on 
the  brink  of  eternal  destruction;  and  can  I  rest,  when  any 
whom  I  love  are  in  this  state.  I  know,  too,  that  unless  God 
is  pleased  to  bless  what  I  have  said,  you  will  only  think  me 
a  fool  for  my  pains  :  but  this  is  of  little  consequence.  Before 
another  letter  can  pass  between  us,  one  or  both  of  us  may 
have  entered  into  eternity,  when  every  man's  foundation  that 
he  trusted  in,  will  be  tried  ;  and  it  will  be  seen  how  miserably 
mistaken  are  those,  who  build  upon  the  sand,  upon  their  own 
imperfect  righteousness  :  while  those  alone  who  build  upon 
the  Rock  of  Ages  will  be  safe.  May  you  be  one  of  those ! 
may  you  flee  for  refuge  to  Christ  Jesus !  trust  him  for  every 
thing,  follow  him  in  every  thing:  take  him  alone  for  your 
guide  and  teacher,  and  cease  to  "  lean  unto  your  own  under- 
standing." ' 

The  next  letter  contains  a  faithful  and  affectionate  appeal 
made  to  a  beloved  relative  under  affliction.  It  cannot  fail  of 
interesting  the  reader,  as  a  specimen  of  that  natural  affection, 
which  we  have  before  noticed  under  the  constraining  influence 
of  the  principles  of  the  gospel. 

Nov.  26,  1829. 
*  How  very  sorry  your  letter  has  made  us  !  I  can  conceive 
nothing  more  heart-breaking  than  the  situation  you  are  now 


MARY  JANE  GRAHAM.  203 

all  in.      I  intreat  you  most  earnestly,   my"  dearest ,  to 

seek  comfort  in  earnest  prayer,  for  your  dear  afflicted ,  and 

to  try  by  every  means  in  your  power  to  lead  him  to  the  same 
source  of  comfort.  I  know  he  cannot  now  bear  to  have  much 
said  to  him ;  but  a  verse  occasionally  read  to  him,  ot  a  short 
and  affectionate  prayer  offered  up  with  him,  might  be  blessed 
by  our  merciful  God  to  his  eternal  good.  I  will  endeavour 
to  join  my  prayers  with  yours  ;  if  it  should  please  God  to  lead 
him  to  the  source  of  all  peace,  you  may  one  day  look  back 
with  joy  upon  this  affliction.  May  it  lead  you  all  to  flee  more 
earnestly  for  refuge  to  the  hope  that  is  set  before  you !     Tell 

my  dear with  my  most  affectionate  love,  that  I  beseech 

him  to  think  of,  and  to  pray  over  these  words — "  Come  unto 
me,  all  ye  that  are  weary  and  heavy  laden,  and  I  will  give  you 
rest."  Surely  he  may  look  upon  this  invitation  as  peculiarly 
addressed  to  himself.     If  ever  there  was  one  weary  and  heavy 

laden  in  mind  and  body,  it  is :  O  let  me  implore  him  to 

accept  the  offer,  which  infinite  mercy  holds  out  to  him :  let 
him  cast  his  weary  soul  upon  the  love  of  Jesus ;  let  him  take 
all  his  sins  and  sorrows,  and  spread  them  at  the  feet  of  one 
who  is  ivilling  to  forgive,  mighty  to  save,  a  present  help  in 
every  time  of  trouble,  to  every  one,  without  exception,  who  is 
willing  to  be  forgiven,  helped,  saved,  and  abundantly  com- 
forted with  the  comfort  which  springs  from  his  love,  and  which 
is,  like  himself,  infinite  and  eternal. 

4  O  my  dear  ,  with  whom  I  have  enjoyed  so  many 

happy  hours,  which  will  never  fade  from  my  memory  ;  from 
whom  I  have  received  such  repeated  acts  of  kindness ;  and 
whom  I  love  more  as  a  parent  than  any  other  relation,  suffer 
me  to  speak  very  earnestly  to  you  ;  and  take  my  words,  I  en- 
treat you,  as  kindly  and  affectionately  as  they  are  meant.  I 
cannot  but  long  and  pray,  that  you  may  "  be  comforted  with 
the  consolation  wherewith  I  myself  have  been  comforted  of 

God."     I  have  tried  it,  dearest ;  and  I  have  tried  the 

comfort  which  the  world  has  to  give ;  and  I  have  found  the 
one  deep,  and  satisfactory,  and  lasting ;  and  the  other  vain, 
and  empty,  and  transitory.  You  are,  as  I  am,  a  sinner,  a 
miserable  sinner;  and,  unless  you  flee  to  Jesus  for  refuge,  you 
cannot  escape  the  wrath  of  God,  which  is  revealed  against 
all  sin.  You  have  lived  in  the  neglect  of  these  things,  and 
have  cared  too  little  what  would  become  of  your  soul.  But 
is  this  any  reason  for  despair,  or  even  for  discouragement? 
Oh  !  no.     Christ  still   invites — nay,  even   beseeches — you  to 


204  MEMOIR  OF 

come  to  him ;  and  tells  you  in  his  word,  that  he  is  perfectly 
willing,  and  perfectly  "  able  to  save  all  that  come  unto  God 
by  him."  The  greatness  of  our  sins  need  not  prevent  us  ;  for 
his  "  blood  cleanseth  from  all  sin  :"  he  died  for  sinners,  even 
the  chief  of  sinners.  Our  ignorance  need  not  dishearten  us; 
for  "  he  teacheth  sinners  in  the  way."  O  come  unto  this  "  meek 
and  lowly"  this  strong  and  mighty,  Saviour !  He  is  too 
meek  and  gentle  to  reject,  and  too  strong  and  faithful  to  dis- 
appoint, any  that  come. 

*  Dear ,  my  heart  is  full.     What  can  I  say  to  induce  you 

to  seek  peace  and  happiness  in  the  pardon  of  your  sins 
through  Jesus  Christ  1  It  is  but  asking  you  to  be  full  of  hap- 
piness and  joy ;  for  thus  I  know  it  will  be  with  you,  if  you 
take  the  God  of  all  comfort  for  your  God.  And  do  but  think, 
how  wonderful  and  unspeakable  his  condescension  in  offering 
to  be  our  God,  and  friend,  and  father,  "  for  ever  and  ever,  our 
guide  even  until  death,"  our  "everlasting  portion  and  reward." 
Only  think,  how  dreadful,  that  he  should  be  willing  to  save 
us,  and  we  unwilling  to  give  ourselves  up  to  be  saved  and 
blessed  by  him!  Can  this  be  your  case?  It  must  not — it 
must  not  be  so  with  you.  You  cannot  reject  the  invitations 
of  the  gospel,  and  say  to  God,  who  beseeches  you  to  be  recon- 
ciled to  him — '  No — I  will  not  be  reconciled  ;  I  will  not  pray 
to  the  God  of  my  salvation.'  I  am  sure  the  thought  strikes 
you  with  horror.  You  cannot  rightly  seek  God  without  the 
aid  of  the  Holy  Spirit;  but  you  will  receive  this  aid  upon 
asking;  for  "  God  will  give  his  Holy  Spirit  to  them  that  ask 
him."  May  he  both  teach  you  to  pray,  and  hear  and  answer 
your  prayer !  May  he  relieve  your  suffering  body,  if  it  be 
his  will,  and  comfort  your  distressed  soul.     Amen  and  amen. 

If  my  dear can  bear  thus  much  read  to  him,  you  will 

show  it,  or  read  it  to  him  ;  and  let  us  both  pray,  that  he  may 
know  and  feel  the  joy  of  being  united  to  Christ.' 

To  another  friend  she  wrote  from  her  sick  bed,  nearly  in  the 
same  strain. 

*  I  lie  here  sometimes,  and  think  what  a  poor  useless  crea- 
ture I  am.  But  if  I  might  be  made  the  happy  means  of  in- 
ducing my  dear  and  kind  friend  to  cast  himself,  and  all  his 
sorrows,  and  sins,  and  uneasiness,  at  the  feet  of  the  Saviour 
of  sinners,  then  I  should  think  I  had  indeed  lived  to  some 
purpose.  I  have  often  wanted  to  write  to  you  ;  but  the  fear 
that  you  would  think  me  unkind  or  assuming  in  intruding  my 
thoughts  upon  you,  has  prevented  me.     But  what  a  foolish 


MARY  JANE  GRAHAM.  205 

and  wicked  fear  this  was,  when  the  salvation  of  your  pre- 
cious soul  was  in  question  !     Yes,   my  dear  ,  I  will 

frankly  own  to  you,  that  the  sickness  of  your  body,  distress- 
ing as  it  is  to  me,  afflicts  me  not  half  so  much  as  the  sickness 
of  your  soul.  I  greatly  fear  that  you  have  not  yet  found 
peace  in  the  pardon  of  your  sins  through  Jesus  Christ.  I 
write  to  you  as  a  sinner,  saved  by  God's  grace,  to  a  sinner, 
whom  the  grace  of  God,  and  that  alone,  can  save.  I  would 
not  be  so  cruelly  heartless  as  to  flatter  you,  and  to  say, 
'"  peace,  peace,  while  there  is  no  peace."  But  I  do  know 
that  there  is  pardon  and  peace  too,  for  every  one,  who  feeling 
his  sins  to  be  many  and  grievous,  flies  to  Jesus  Christ  for 
refuge ;  and  it  is  thus  that  I  conjure  you  to  fly  to  him. 

'  O  my  dear ,  how  long  has  this  gracious  Saviour  been 

knocking  at  the  door  of  your  heart!  By  his  Scriptures, 
which  you  have  read ;  by  the  sermons  and  religious  books 
that  have  come  into  your  hands  ;  by  the  secret  strivings  of  his 
Spirit  with  your  heart  and  conscience ;  by  the  afflictions 
wherewith  he  was  afflicted,  and  still  afflicts  you  ;  by  all  these 
things  he  knocks,  he  sues  for  admission.  He  will  not  let 
you  rest  till  you  open  the  door;  and  why  1  because  he  loves 
you;  he  would  make  you  happy  in  this  world,  and  happy  for 
ever.  He  would  be  to  you  a  friend,  on  whom  you  might 
safely  lean ;  on  whose  constant  love  you  might  safely  con- 
fide; one  who  would  never  leave  nor  forsake  you;  never  be 
weary  of  nor  slight  you ;  never  for  one  moment  be  unable  or 
unwilling  to  listen  to  you,  bless  you,  and  relieve  you. 

1  Such  a  friend  is  Jesus  Christ  to  all  those  who  fly  to  him 
for  salvation.  May  he  be  your  friend  and  Saviour  for  ever! 
This  is  the  sincere  prayer  of, 

< M.  J.  G.' 

The  tenderness  and  consideration  with  which  she  enforced 
these  supremely  important  subjects  upon  her  young  friends,  is 
noticed  by  those  who  were  experimentally  acquainted  with 
it.  Her  gentleness  and  self-command  were  often  put  to  the 
test  by  the  coldness,  petulance,  or  dislike  with  which  her 
exhortations  were  received.  But  there  was  "no  reproach  or 
upbraiding  on  her  part — no  anger  or  contempt  on  account  of 
the  foolish  things  that  were  said  ;  nor  did  she  ever  show  the 
less  interest  in  promoting  amusements  more  after  the  heart 
of  her  companions.  She  was  known  sometimes  to  weep  in 
tenderness,  when  a  fault  was  confessed  to  her — but  never  at 
s  2 


206  MEMOIR  OP 

that  time  to  reprove.  Sometimes  her  humility  and  affection- 
ate delicacy  would  rebuke  the  carelessness  of  her  friend,  by 
the  acknowledgment  of  her  own  coldness  and  neglect.  Thus 
she  would  lead  her  more  thoughtless  companion  to  unite  with 
herself  in  supplication  for  pardon  and  grace.  So  truly  was 
she  a  "fellow-worker  with  her  God,"  in  "drawing  with  the 
bands  of  love." 

Connected  with  this  was  her  tender  and  Christian  faithful- 
ness in  giving  reproof,  where  she  considered  it  to  be  needed. 
The  following  is  an  instructive  specimen  of  the  mode  and 
spirit  in  which  this  high  obligation  will  be  most  effectually 
discharged.  After  giving  a  slight  sketch  of  some -of  the 
leading  doctrines  of  the  gospel,  she  brings  them  home  in  a 
direct  and  close  application  to  the  conscience  of  her  friend. 

'  And  now,  beloved ,  let  me  turn  from  every  other  con- 
sideration to  yourself,  and  the  state  of  your  own  mind.  For 
you  have  rightly  judged  that  I  cannot  think  that  the  state  of 
your ,  or  any  other  person  ought  to  have  the  least  influ- 
ence in  preventing  you  from  seeking  the  salvation  of  your 
own  soul.  The  question  is  not,  what  do  others  do  to  be 
saved  1  But  "  what  must  I  do  to  be  saved  ?"  You  tell  me 
that  I  am  severe.  Indeed  I  would  not  willingly  be  so.  A 
miserable  sinner  myself,  saved  only  by  the  free  mercy  of 
God,  what  right  have  I  to  be  severe  upon  others  ?  But  I  am 
"  affectionately  desirous  of  you"  in  the  Lord  Jesus;  and  there- 
fore, as  my  beloved  friend,  I  warn  you.  I  fail  in  my  duty  to 
you,  unless  I  tell  you  the  truth.  It  may  seem  harsh  to  ap- 
pear to  have  any  doubt  of  your  state;  but  it  is  kinder  to  lead 
you  to  examine  now,  than  to  leave  you  to  the  bare  possibility 
of  finding  yourself  deceived  when  it  is  too  late.  If  then  what 
I  am   now  going  to  say  should  seem  to  you  more  severe  than 

ever,  I  entreat  you,  dearest ,  to  forgive  me  for  the  sake 

of  the  motive  which  impels  me  to  do  so.  Consider  that  I  am 
not  now  speaking  of  any  trifling  thing.  The  more  I  love  you, 
the  more  impossible  I  find  it  to  stand  upon  ceremony,  while 
I  am  trembling  for  your  soul.  My  fears  then  about  your  state 
are  not  excited  by  what  I  have  heard.  Had  you  become  a 
very  decided  and  devoted  Christian,  I  think  I  should  have 
heard  of  it  from  many  quarters.  In  some  it  would  have  been 
noticed  with  delight;  in  others,  with  wonder;  in  others, 
with  dislike  and  disapprobation.  But  my  fears  are  drawn 
chiefly  from  the  querulous  and  worldly  strain  in  which  most 
of  your  letters  to  me  are  written.     I  know  that  "  if  you  have 


MARY  JANE  GRAHAM.  207 

not  the  Spirit  of  Christ,  you  are  none  of  his."  This  spirit 
must  be  known  by  its  fruits.  "  And  the  fruits  of  the  Spirit 
are  love,  joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance."  Now  I  look  earnestly,  anxiously, 
for  some  of  these  fruits.  I  look  for  some  sign  that  "  the  love 
of  God  is  shed  abroad  in  your  heart  by  the  Holy  Ghost 
which  is  given  to  you.""  This  love  would  show  itself  in  love 
to  others ;  in  love  even  to  your  enemies,  if  you  had  any. 
But  I  fear  you  are  indulging  in  feelings  little  short  of  hatred 
to  more  than  one  of  your  fellow-creatures.  I  fear  that  wrath, 
strife,  disputations,  envyings,  jealousies,  are  too  often  more 
predominant  in  your  heart  than  love. — Again,  I  look  for  some 
evidence  of  that  "joy  and  peace  in  believing,"  that  "peace 
and  joy  in  the  Holy  Ghost,"  which  form  so  great  a  part  of 
the  "kingdom  of  God"  within  us.  Even  mourning  Chris- 
tians must  sometimes  feel  a  little  of  this  in  their  hearts.  But 
sure  I  am,  that  if  "  the  peace  of  God  which  passeth  all  un- 
derstanding, did  keep  your  heart  and  mind  in  Christ  Jesus," 
you  could  not  be  so  much  fretted  and  discomposed  by  the 
petty  discontents,  and  trials,  and  offences  of  a  world,  whose 
frowns  and  whose  smiles  you  would  feel  to  be  equally  be- 
neath your  regard. 

4  You  would  remember  that  your  lot  has  been  chosen  for 
you  by  a  wise  and  loving  Father,  and  that  the  most  vexatious 
events  in  it  happen  by  his  permission,  and  for  your  good. 

Whenever  we  feel  inclined  to  murmur,  dear ,  at  "  our 

light  afflictions,"  let  us  think  of  those  faithful  servants  of 
God,  who  "  had  trial  of  cruel  mockings,  and  scourgings,  yea, 
moreover  of  bonds  and  imprisonments;  who  were  stoned, 
were  sawn  asunder,  were  tempted,  were  slain  with  the  sword, 
who  wandered  about  in  sheep  skins  and  goat  skins,  being 
destitute,  afflicted,  tormented."  Yet  these  "destitute,  af- 
flicted, tormented,"  ones,  "  in  patience  possessed  their  souls." 
"  The  peace  of  God  kept  their  hearts  and  minds ;"  and  shall 
it  not  keep  ours,  in  our  comparatively  no-sufferings  1  Now 
if  these  "fruits  of  the  Spirit,  love,  joy,  peace,"  flourish  in 
the  heart,  they  must  show  themselves  to  be  there  :  and  if  the 
contrary  dispositions — anger,  dissatisfaction,  restlessness, 
appear  in  their  stead,  it  proves  either  that  "  we  have  not  the 
Spirit  of  Christ,  and  therefore  are  none  of  his,"  or  else  that 
we  have  "  grieved  that  Holy  Spirit,"  and  caused  him  for  a 
time  to  withdraw  his  sacred  influences.  In  either  case  we 
ought  not  to  rest,  till  we  have  sought  and  obtained  that 


208  MEMOIR  or 

44  godly  sorrow,"  for  sin,  "  which  worketh  repentance  unto 
salvation  not  to  be  repented  of."  Where  we  may  apply  for 
this  repentance,  we  are  told  in  Acts  v.  31.  I  will  go  on  no 
longer  in  enumerating  these  fruits  of  the  Spirit ;  for  my 
business  is  not  to  judge  you,  but  to  lead  you  to  judge  and  ex- 
amine yourself.  This  I  earnestly  entreat  you  to  do,  "  that 
you  may  not  be  judged  of  the  Lord."     And  should  you  now, 

dearest ,  feel  offended  with  me,  it  will  give  me  the  less 

uneasiness — both  because  I  know  that  you  will  not  in  the 
end  love  me  the  less  for  having  faithfully  discharged  my 
conscience  towards  you  before  I  die ;  and  because  I  know 
that  you  will  view  it  in  a  very  different  light  at  our  next 
meeting,  which  will,  I  hope  and  trust,  be  around  the  throne 
of  God  and  the  Lamb.' 

Her  love  to  her  Saviour  must  have  been  already  prominently 
remarked  by  every  intelligent  reader.  She  lived  much  in 
distinct,  deep,  and  fixed  contemplation  of  him.  Those  parts 
of  Scriptures  were  especially  valuable,  that  brought  her  into 
closer  contact  with  the  subject  nearest  her  heart — the  love  of 
Christ.  The  book  of  Canticles  was  therefore  to  her  "  a  gar- 
den of  delights."  Her  pure  and  spiritual  mind  enabled  her  to 
study  this  holy  book  with  the  liveliest  and  most  profitable  in- 
terest. Many  Christians,  in  an  over-scrupulous  delicacy  and 
unscriptural  taste,  seem  almost  to  have  proscribed  this  portion 
of  the  sacred  canon  from  their  private  meditation.  The  book 
indeed  is  an  exposition  of  the  heavenly  privilege  of  commu- 
nion with  our  Divine  Saviour.  It  can  only  therefore  be  un- 
derstood by  those  who  can  say — "Truly  our  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus  Christ."  The  peru- 
sal of  it  moreover  must  be  admitted  to  require  a  peculiar 
abstraction  from  earthly  things.  But  the  Christian's  heart 
under  divine  teaching,  will  be  a  spiritual  interpreter  of  it ; 
and  whenever  it  is  approached  with  reverence,  simplicity,  and 
sanctity,  it  will  tend  much  to  the  enkindling  of  holy  affec- 
tions in  the  endearing  contemplation  of  condescending  love  ; 
in  a  self-abasing  sense  of  backslidings ;  in  a  heavenly  enjoy- 
ment of  the  presence  of  the  Lord  ;  in  commending  his  person 
to  all  around  us ;  in  a  panting  desire  for  a  closer  communion 
with  him;  and  in  a  joyous  anticipation  of  his  coming. 

But  Miss  Graham's  love  to  her  Saviour  was  not  confined  to 
spiritual  contemplation.  It  was  a  principle  of  incessant  ac- 
tivity, directing  her  daily  Christian  habit  (to  use  her  own 
beautiful  language  to  one  of  her  correspondents),  to  *  watch 


MARY  JANE  GRAHAM.  209 

with  the  eye  of  love  every  intimation  of  his  will,  every  lead- 
ing of  his  Spirit.'  Such  is  the  difference  between  specu- 
lating- upon  religion,  and  feeling  it — when  the  heart  has 
"  tasted  that  the  Lord  is  gracious" — when  the  man  is  made — 
"  a  new  creature" — when  his  eyes  have  been  opened  to  behold 
the  beauty  of  his  Saviour — and  he  is  anxiously  cultivating 
every  temper  of  the  gospel,  in  which  he  may  live  above  the 
world,  and  walk  with  Christ. 

Miss  Graham's  happy  anticipations  of  eternity  were  con- 
nected with  this  love  to  her  Saviour.  That  which  gave,  in 
her  eyes,  emphasis  and  perfection  to  eternal  bliss  was — that 
it  is  all  Christ — that  the  "  Lamb  is  the  light"  of  the  heavenly 
city.  Thus  we  find  her  writing  a  new  year's  congratulation 
to  a  dear  friend  in  the  heart-stirring  remembrance — that  "  now 
is  our  salvation  nearer  than  when  we  believed." 

Stoke,  Jan.  1,  1827. 

1  This  time  last  year  we  were  together.  Does  it  seem  as  if 
a  year  had  passed  since  then  1  Another  year  of  sin  on  our 
part,  and  of  mercy,  free  and  uninterrupted,  on  the  part  of  our 
Jesus !  There  is  something  very  sweet  in  the  thought  that 
we  are  a  year  nearer  to  his  bosom ;  that  every  year  will  pass 
as  swiftly  as  the  last,  till  he  calls  us  to  himself;  and  that 
nothing  can  happen  next  year,  or  any  following  year,  which 
can  possibly  separate  us  one  single  moment  from  his  love. 
Perhaps  this  time  next  year  we  may  be  like  him,  "  seeing 
him  as  he  is,"  joining  in  a  song  new  indeed  to  our  tongues, 
because  it  will  be  a  triumphant  song,  and  a  holy  and  an  ever- 
lasting song.' 

Her  love  of  prayer  formed  one  of  the  main  features  of  Tier 
character.  Every  habit  of  her  mind  appeared  to  flow  in  the 
spirit  and  atmosphere  of  prayer.  The  playful  exercise  of  her 
youth  were  in  this  sanctified  temperament.  When  her  cousin 
visited  her,  the  day  was  usually  commenced  with  a  chapter 
from  her  favourite  Bible,  accompanied  with  prayer,  that  they 
might  both  love  and  serve  him,  of  whom  that  book  testified. 
This  service  performed,  she  instantly  turned  all  the  warmth 
and  animation  of  her  affectionate  temper,  and  all  the  powers 
of  her  highly-gifted  mind  to  the  amusement  of  her  compan- 
ion. We  have  already  noticed  the  connexion  of  this  habit 
with  her  intellectual  employments,  whether  indulging  her  own 
gratifications,  or  superintending  the  instruction  of  her  cousin. 
Hers  was  not  the  unsanctified  study,  which  is  glitter,  not 


210  MEMOIR  OF 

gtdd.  All  was  consecrated  to  the  supreme  object  of  life,  and 
directed  to  this  object  by  the  constant  influence  of  that  prin- 
ciple, which  ennobles  earthly  occupations,  and  stamps  them 
with  a  heavenly  glory.  The  occasional  visits  of  her  young 
friends  found  her  in  the  same  spiritual  habit.  '  Seldom,'  as 
one  of  her  schoolfellows  has  recorded,  '  did  I  enter  her  little 
room,  but  she  proposed  the  reading  of  the  Bible,  and  would 
pour  out  her  soul  before  her  God  with  holy  fervour  and  sim- 
plicity.' Her  public  exercises  of  Christian  devotedness  were 
conducted  in  the  same  spirit.  When  engaged  in  the  work  of 
Sunday  School  tuition,  she  had  her  set  times  of  prayer  with 
her  young  cousin  (who  was  at jthat  time  associated  with  her) 
for  themselves,  their  fellow-labourers,  and  their  responsible 
charge  ;  and  frequently  she  would  offer  distinct  and  separate 
supplication  for  each  child  in  their  classes.  Her  reponsibility 
as  a  member  of  the  ransomed  family  of  God,  led  her  (as  we 
find  from  a  letter  shortly  to  be  adduced)  in  the  true  spirit  of 
sympathy  to  devote  an  hour  every  evening  mainly  to  the  sub- 
ject of  intercessory  prayer.  Besides  these  constant  occasions, 
she  set  apart  special  times  for  secret  dedication  and  communion 
with  God.  New-year's-day  and  birthdays  were  among  these 
privileged  seasons.  It  was  one  of  her  favourite  plans  to  set 
apart  occasionally  a  certain  time  exclusively  for  prayer  and 
Scripture  reading  ;  and  for  this  purpose  all  her  other  employ- 
ments were  removed  from  her  sight.  This  was  her  prepara- 
tion for  any  special  engagement  that  was  prospectively  before 
her ;  and  this  course  she  recommended  to  her  friends  with 
beneficial  effect.  Another  custom  of  somewhat  similar  charac- 
ter (and  one  that  is  happily  making  advance  throughout  the 
church  in  our  day)  was  to  prevail  upon  her  confidential 
friends  to  set  apart  definite  hours,  when  distant  friends  could 
meet  together  in  one  heart  and  one  soul  at  the  throne  of  their 
common  Lord.  Thus  in  the  most  extensive  meaning  of  the 
Scriptural  precept,  she  might  be  said  to  "  pray  without  ceas- 
ing ;"  and,  like  the  man  after  God's  heart,  "  to  give  herself 
unto  prayer." 

Love  to  the  whole  word  of  God  was  also  a  prominent  fea- 
ture in  her  character.  Indications  of  this  holy  pleasurable 
taste  were  visible  in  her  childhood,  in  the  large  portions  which 
she  committed  to  memory.  In  an  early  excursion  with  one 
of  her  young  friends,  we  find  her  reproaching  herself  for  the 
small  proportion  of  time  which  she  had  consecrated  to  the 
study  of  this  precious  volume.      Whatever   might  be  the 


MARY  JANE  GRAHAM.  211 

ground  for  this  self-accusation,  it  was  however  intended  as  a 
hint  to  her  less  thoughtful  companion,  and  to  introduce  before 
her  a  plan  that  might  be  useful  to  them  both— that  of  repeat- 
ing portions  of  Scripture  to  each  other  when  they  met.  Thus 
she  made  her  own  self-condemnation  the  vehicle  of  instruc- 
tion to  her  friend.  Generally  speaking,  she  read  the  Sacred 
Book  as  a  pleasure,  not  as  a  task.  It  seemed  to  be  her  constant 
food  and  study.  She  did  indeed  "  esteem  the  words  of  God's 
mouth  more  than  her  necessary  food."  They  "  were  found, 
and  she  did  eat  them ;  and  they  were  to  her  as  the  joy  and 
rejoicing  of  her  heart."  They  were  to  her  what  Melanc- 
thon  calls  '  that  sacred  manna  of  the  soul,  to  which  St.  Paul 
alludes,  when  he  speaks  of  spiritually  discerning'  the  sacred 
pages.  Often  under  protracted  bodily  and  spiritual  trials,  the 
promises  were  to  her  "  as  cold  waters  to  a  thirsty  soul ;"  yea, 
as  "  life  from  the  dead."  So  eager  was  her  appetite  for  this 
heavenly  manna,  that,  not  satisfied  with  her  own  gathering, 
she  was  always  longing  to  feed  upon  the  fruits  of  the  industry 
of  her  friends.  Thus  we  have  found  her  intreating  her  con- 
fidential correspondent  to  communicate  to  her  any  additional 
and  interesting  light  which  had  been  found  in  the  course  of 
her  Scriptural  research.  Even  in  those  seasons  of  special 
consecration  just  alluded  to,  when  she  found  her  mind  indis- 
posed for  spiritual  reading,  she  would  still  cleave  exclusively 
to  the  Scriptures,  and  give  up  her  time  and  mind  to  learning 
large  portions  of  this  holy  book.  It  was  her  practice  to  read 
through  different  books  of  Scripture  with  a  close  and  perse- 
vering habit  of  meditation  and  prayer,  always  keeping  in  mind 
her  Master's  stimulating  motive  to  the  search — "  For  they 
are  they  which  testify  of  me."  Hence  she  was  delighted  in 
the  course  of  her  study  of  the  Book  of  Proverbs  to  have 
Christ  so  much  and  so  frequently  brought  before  her  mind ;  a 
recollection  of  great  moment  for  the  spiritual  discernment  of 
the  Divine  wisdom  treasured  up  in  this  store-house  of  practi- 
cal instruction.  The  encouraging  promise  held  out  to  diligent 
investigators  of  the  Sacred  Volume  on  one  occasion  fixed  her 
in  intense  meditation  for  upwards  of  two  hours.  She  appear- 
ed to  be  lost  in  astonishment  and  gratitude  at  the  condescen- 
sion and  kindness  of  God,  in  giving^,  promise  so  rich,  so  free, 
so  encouraging.  She  grasped  it,  as  if  determined  not  to  let 
it  go.  She  frequently  employed  herself  in  the  profitable  ex- 
ercise of  "  comparing  spiritual  things  with  spiritual" — Scrip- 
ture with  itself;    thus,  making   God  his   own  interpreter. 


212  MEMOIR  OF 

Much  light  and  heavenly  unction  she  conceived  herself  to 
have  obtained  by  this  means,  which  were  manifested  to  others, 
unconsciously  to  herself,  in  her  striking  remarks  and  apt  il- 
lustrations of  passages  presented  to  her.  The  wholeness  of  her 
study  already  noticed  is  worthy  of  careful  consideration. 
There  was  no  exclusive  regard  or  undue  prominence  given  to 
portions  of  the  sacred  book.  "  All"  was  regarded  as  "  given 
by  inspiration  of  God,"  and  therefore  profitable  for  the  speci- 
fic purposes  for  which  it  was  written,  and  which  it  is  the  ex- 
ercise of  prayer  and  diligence  to  investigate. 

But  we  will  state  her  admirable  views  of  the  temper  re- 
quisite for  the  study  of  the  Sacred  Book  in  her  own  words. 

1  We  shall  never' — she  remarks — '  become  perfectly  recon- 
ciled to  all  parts  of  the  word  of  God,  until  He  himself  be- 
stows on  us  the  spirit  and  temper  of  a  little  child,  to  receive, 
without  murmuring  or  disputings  or  carnal  reasonings,  what- 
soever Jehovah  the  Spirit  is  pleased  to  say  to  us.  That  Spi- 
rit alone  can  take  away  the  evil  heart  of  unbelief,  which  pre- 
vents us  from  embracing  the  whole  counsel  of  God,  as  re- 
vealed in  his  word.  It  is  he  that  must  open  our  hearts  to 
attend  to  all  the  things  written  in  his  law.  Then  we  shall 
perceive  a  connection  and  a  harmony  between  every  part  and 
every  doctrine  of  the  Scriptures,  which  will  fill  us  with  ever- 
increasing  wonder  and  delight.' 

Her  childlike  simplicity  was  the  spirit  of  the  most  pro- 
found reverence.  It  is  most  edifying  to  remark  her  humble 
adoring  search  into  "  the  deep  things  of  God,"  as  contrasted 
with  the  unhallowed  boldness  with  which,  these  unfathom- 
able depths  are  too  often  explored.  After  noticing  objections 
to  her  views  of  the  doctrine  of  election,  she  checks  herself— 
1  But  I  stop  ;  "  he  that  reproveth  God,  let  him  answer  it." 
All  these  mysteries  can  be  accounted  for  only  by  referring 
them  to  the  inscrutable  mystery  of  God's  predestination.  To 
the  eye  of  carnal  reason  they  lie  involved  in  the  thickest  ob- 
scurity ;  but  the  eye  of  faith  sees  in  them  no  darkness  at  all. 
For  faith,  instead  of  vainly  striving  to  pull  these  things  down 
to  the  level  of  reason,  soars  far  above  reason  ;  resolves  every 
difficulty  into  the  gracious  will  or  wise  permission  of  God,  and 
seeks  to  know  no  further.  How  many  things  are  there  which 
I  know  not,  nor  "  can  by"  any  "searching  find  out  to  per- 
fection !"  But  Jesus  knows  them  all.  With  this  assurance  I 
sit  down  fully  satisfied.  He  will  teach  them  to  me  hereafter, 
as  I  am  able  to  bear  it.     In  the  meantime  "  I  will  trust,  and 


MARY  JANE  GRAHAM.  213 

not  be  afraid."  All  that  my  God  says  to  me  I  will  implicitly 
believe,  for  I  know  that  "  every  word  of  God  is  pure."  "  All 
the  words  of  his  mouth  are  in  righteousness  :  there  is  nothing 
froward  or  perverse  in  them  :  they  are  all  plain  to  him  that 
understandeth,  and  right  to  them  that  find  knowledge." 
When  I  come  to  see  God  as  he  is,  and  to  "  know  even  as 
also  I  am  known,"  I  shall  find  that  all  these  mysteries  of 
his  word  and  will  were  only  'dark  with  excessive  light.'  In 
the  meantime,  till  I  have  the  eagle  eye  that  can  gaze  undaz- 
zled  at  his  glories,  I  will  view  them  at  humble  distance 
through  the  glass  of  faith  which  he  has  given  me  for  this 
purpose ;  nor  will  I  dare  to  repine,  because  I  can  only  see 
them  in  a  glass  darkly.  Thus  faith  removes  every  objection, 
stills  every  murmur,  and  silences  every  doubtful  thought.' 

This  "  trembling  at  God's  word,"  is  the  spirit  which  our 
Lord  "  delighteth  to  honour"  with  special  manifestations  of 
his  favour.  "The  secret  of  the  Lord  is  with  them  that  fear 
him ;  and  he  will  show  them  his  covenant."  This  temper 
will  stimulate  to  an  earnest  and  diligent  search ;  while  it 
will  repress  a  presumptuous  intrusion.  It  will  lead  to  the  re- 
ception of  every  truth  upon  this  formal  reason — that  it  is  the 
word  of  God.  Every  truth,  though  it  should  not  be  considered 
of  equal  importance,  must  be  regarded  with  equal  reverence ; 
never  fogetting  that  God  is  the  author  of  every  particle  of  reve- 
lation. Therefore  to  reject  any  one  'jot  or  tittle  of  it' — as 
Dr.  Owen  has  excellently  observed — 'is  a  sufficient  demon- 
stration, that  no  one  jot  or  tittle  of  it  is  received  as  it  ought. 
Upon  whatever  this  title  and  inscription  is — '  The  word  of 
Jehovah' — there  must  we  stoop  and  bow  down  our  souls 
before  it,  and  captivate  our  understandings  to  the  obedience 
of  faith." 

Her  love  for  the  ordinances  of  God — is  worthy  of  special 
remark.  And  this  indeed  is  the  pulse  of  the  soul — not  at- 
tendance on  them,  but  delight  in  them — fellowship  with  the 
panting  desires  of  the  holy  Psalmist — when  he  envied  even 
the  birds  who  inhabited  the  pinnacles  of  the  temple,  and 
the  priests  who  were  always  employed  in  its  service ;  and 
for  himself  counted  "  a  day  spent  in  God's  courts  better  than 
a  thousand"  spent  elsewhere.  The  house  of  God  had  been 
to  her  in  the  time  of  health  "  the  gate  of  heaven."  In  her 
time  of  affliction,  ministers  and  ordinances  were  to  her  "  wells 
of  salvation,"  from  whence  she  "  drew  water  with  joy." 
"  Beautiful"  in  her  eyes  "  were  the  feet  of  him  that  bringeth 
T 


214  MEMOIR  OF 

good  tidings,  that  publisheth  peace."  She  loved  the  mes- 
sengers of  the  gospel  "  for  their  work's  sake,"  and  for  their 
Master's  sake.  She  always  expressed  the  deepest  anxiety  to 
receive  through  them  "a  message  from  God"  to  her  soul. 
1  Pray  before,  as  well  as  after  your  visit,' — was  her  solemn 
entreaty  to  her  beloved  minister. 

We  must  not  forget  to  mention  her  "  love  to  the  brethren" 
— that  conscious  and  unequivocal  mark  of  a  transition  "  from 
death  unto  life."  She  longed  to  see,  converse,  and  enjoy 
fellowship  with  all  who  bore  the  image  of  her  Lord ;  and 
whether  absent  or  present,  she  seemed  to  hold  communion 
with  them.  Speaking  of  an  absent  friend,  who  appeared  to 
enjoy  a  deep  sense  of  '  the  love  of  God  upon  her  heart' — she 
said — '  I  long  to  see  her,  that  she  may  impart  to  me  some 
spiritual  gift.'  On  this  subject  she  appears  to  have  been 
drawn  out  with  remarkable  warmth  and  liveliness  of  Chris- 
tian feeling  in  her  correspondence  with  her  friends.  To  one 
of  them  she  wrote  thus — '  It  is  a  great  honour  for  us,  who 
have  been  made  partakers  of  the  tempter's  work,  to  be  made 
partakers  of  the  Saviour — for  us  who  have  been  made  a  curse, 
to  be  made  a  blessing.  But  when  I  write  to  you  in  this 
way,  it  is  not  so  much  because  I  feel  it,  as  because  I  want 
to  feel  it,  and  desire  to  be  made  the  instrument  of  "  stirring 
up  this  gift  of  God  in  you."  ' 

What  reader  but  must  long  to  imbibe  the  blessed  spirit  of 
the  two  following  letters  1 

April  9,  1827. 
'  I  intreat  you  to  think  more  of  the  privilege  of  intercession, 
and  to  make  more  use  of  it  than  ever.  1  find  an  indescrib- 
able delight  in  using  these  words — "Our  Father" — and  in 
praising,  confessing,  and  praying  for  myself  as  one  of  this 
large  family — in  praying  for  myself  as  one  with  them,  and 
in  feeling  their  joys  and  sorrows  as  my  own.  And  indeed  if 
we  wish  above  all  things  that  the  name  of  Jesus  be  glorified, 
is  it  not  glorified  in  the  spirituality  of  others  as  much  as  in 
our  own  1  And  if  we  wish  to  be  one  with  Jesus,  should  we 
not  be  also  one  with  his  elect?  Tell  me  your  difficulties  and 
necessities,  that  I  may  present  them  to  Jesus  with  my  own. 
I  do  not  say  this,  because  1  think  that  I  have  the  strength  to 
do  it.  But  Jesus,  our  God  and  our  Lord  (who  is  with  me 
whilst  I  write,  and  who  will  be  with  you  whilst  you  read  this 
letter)  has  said  to  you  and  to  me — "  My  grace  is  sufficient 


MARY  JANE  GRAHAM.  215 

for  you.V  '  Oh  Lord  Jesus !  see  what  I  have  written,  and 
show  that  I  do  not  expect  too  much  from  thee.  Cause  every 
affection  of  ours  to  be  absorbed  in  thee;  and  may  all  thy 
sheep  love  thee  above  all,  and  love  one  another  as  thou  hast 
loved  them  !'  Say— Amen  to  this  prayer.  And  if  you  wish 
to  know  what  to  ask  for  me,  ask  that  a  spirit  of  perfect  love, 
"  which  seeketh  not  her  own,"  may  be  given  me.' 
Again,  about  a  month  after,  to  the  same — 

May  5,  1827. 

'I  beseech  you  to  seek  earnestly  "the  communion  of 
saints."  This  is  the  only  progress  1  have  made  in  the  Di- 
vine life.  I  have  received  as  a  most  precious  and  unmerited 
gift  the  power  of  feeling,  the  things  of  the  flock  of  Christ 
as  if  they  were  my  own.  You  cannot  imagine  the  happiness 
of  this  feeling.  The  means  through  which  the  Father  has 
given  it  to  me,  has  been  the  Lord's  prayer.  I  dedicate  (not 
always,  because  I  am  so  light  and  unstable,  but  generally) 
an  hour  every  evening  to  prayer,  and  principally  to  interces- 
sion. I  generally  begin  with  the  thanks  due  to  God,  for  hav- 
ing made  himself  known  to  us  as  our  Father,  for  all  that  he 
has  done  for  every  one  of  his  sheep  on  that  day.  It  is  im- 
possible for  me  to  tell  you  the  great  delight  of  thus  mixing 
myself  up  with  the  people  of  Christ,  and  of  considering  their 
benefits  as  my  own.  The  thought  which  transports  me  the 
most,  is  that  of  how  many  souls  have  been  perhaps  this  day 
joined  to  the  church  !  how  many  succoured  under  temptation  ! 
how  many  recovered  from  their  backslidings !  how  many 
filled  with  consolation  !  how  many  transported  by  death  into 
the  bosom  of  Christ!  It  delights  me  much  also  to  consider 
that  all  the  elect,  who  are  not  yet  converted,  have  been  and 
will  be  preserved,  till  they  are  called  by  the  Divine  Spirit.  I 
then  try  to  pray  for  that  sweet  "  we,"  and  to  think  of  the  ne- 
cessities of  my  Christian  friends.  Besides,  I  have  a  list  of 
unconverted  persons  for  whom  I  wish  to  pray.  I  do  intreat 
you  to  study  with  prayer  the  thirteenth  chapter  of  1st  Corinth- 
ians. I  am  most  anxious  that  you  should  enjoy  this  happi- 
ness; and  if  you  ask,  you  will  do  so.' 

In  the  next  letter  we  find  her  mind  exercised  upon  this  in- 
teresting subject. 

'  It  seemed  to  me  when  I  last  wrote  to  you,  that  the  law 
of  love  to  the  brethren  was  engraven  on  my  heart.  But 
I  feel  little  of  it  now.     It  was  like  writing  on  sand.     Oh  ' 


216  MEMOIR  OF 

that  all  the  flock  of  Christ  had  more,  very  much  more,  of  this 
law.  O  that  thirteenth  of  Corinthians !  Do  read  and  pray 
over  it.  There  is  love — such  love  as  we  want — the  whole 
law  written  in  our  hearts.  I  wish  the  Lord  would  give  me 
to  say  something  to  stir  you  up  to  pray  more  for  love ;  and 
then,  when  you  are  quite  full  of  love,  that  he  would  make 
you  the  means  of  conveying  it  to  me.  I  would  have  you 
pray  over  1  John  iv,  16 — 21,  as  well  as  1  Cor.  xiii.  We 
must  first  "  know  and  believe  the  love  which  God  hath  to- 
wards us."     That  will  make  us  love.' 

To  another  beloved  friend  she  expresses  herself  with  simi- 
lar warmth  and  intensity. 

1  How  shall  I,  who  am  so  full  of  sin,  think  to  say  any 
thing  that  may  be  useful  to  you,  my  dear  friend  1  Yet  per- 
haps "the  comfort,  wherewith  I  have  been  comforted  of 
.God,"  in  trying  to  spread  your  sorrows  before  him,  may  be 
communicated  to  your  soul,  while  I  am  telling  you  of  it ;  for 
— blessed  be  Jesus — we  are  all  one — members  of  the  same 
body.  "It  is  given  us  in  behalf  of  Christ  to  suffer"  and  re- 
joice with  one  another.  When  I  was  trying  to  pray,  I  en- 
deavoured to  think  of  a  verse,  which  I  might  plead  with 
God,  and  which  might  encourage  myself.  The  Lord  put 
this  into  my  heart — "  Neither  pray  I  for  these  alone,  but  for 
them  also,  which  shall  believe  on  me  through  their  word — 
{for  us  ;)  that  they  all  may  be  one;  as  thou,  Father,  art  in 
me,  and  I  in  thee,  that  they  also  may  be  one  in  ws."  But  oh  ! 
the  comfort  that  filled  my  soul,  when  I  thought  Jesus  had 
lifted  up  this  prayer  for  you  long  before  you  were  born  !  that 
he  has  had  it  in  his  heart  for  you  (^and  for  me  too,  and  all 
God's  people,  who  all  need  it  as  much)  ever  since!  that  he 
is  praying  the  same  thing  for  us  now  !  and  finally,  that  "  the 
Father  heareth  him  always/"  Therefore,  the  Father  has 
heard,  does  hear,  and  will  hear,  this  most  gracious  petition, 
which  the  Lord  Jesus  offered  in  the  midst  of  his  disciples, 
and  which  God  the  Spirit  brought  to  their  remembrance  for 
our  encouragement — "  that  we  all  may  be  one,  as  he  is  one 
with  the  Father."  Yes — and  we  all  shall  be  one,  though 
Satan  and  all  his  angels  conspire  to  divide  us.  He  can  no 
more  separate  us  from  the  love  of  one  another,  than  he  "can 
separate  us  from  the  love  of  Christ."  Truly,  we  have  fel- 
lowship one  with  another ;  and  "  we  know  that  we  have 
passed  from  death  unto  life,  because  we  love  the  brethren." 
May  you  be  enabled  to  use  more  boldness  at  the  throne  of 


MARY  JANE  GRAHAM.  217 

grace,  to  "  draw  near  in  full  assurance  of  faith,"  and  claim 
what  Jesus,  who  cannot  ask  in  vain,  has  asked  of  the  Father 
for  you — a  full  and  abiding  enjoyment  of  that  love  to  the 
brethren — that  fellowship—that  oneness  with  the  saints, 
which  is  just  as  much  yours  as  Christ  is  yours  !  It  is  apart 
of  your  purchased  possession  ;  and  nothing  can  keep  you  out 
of  your  right,  but  your  own  want  of  faith  to  plead  that  right 
with  a  God,  who  is  more  ready  to  give  than  we  to  ask.' 

Would  that  these  enlivening  sentiments  of  Christian  love 
were  universally  diffused!  Our  Lord's  wonderful  prayer  on 
this  subject  is  indeed,  as  Miss  Graham  observes,  an  answer- 
ed prayer — that  is,  in  its  incipient  and  progressive  results. 
Yet,  it  is  only  a  specimen  of  that  intercession,  with  which  he 
has  pledged  himself,  that  "  for  Zion's  sake  he  will  not  hold 
his  peace,  and  for  Jerusalem's  sake  he  will  not  rest,"  until 
his  Father  shall  make  his  "  Jerusalem  a  praise  in  the  earth." 
The  plenary  blessing  is  yet  in  store  for  us.  We  want  in- 
creased exertion  and  expectancy  as  a  means  of  preparation 
for  it.  We  want  to  change  our  indolent  anticipation  of  this 
union  perfected  in  heaven  for  the  immediate  personal  exer- 
cises of  faith,  patience,  forbearance,  and  humility,  by  which 
"  our  hearts  may  be  knit  together  in  love,"  even  in  the  midst 
of  the  incessant  conflicts  of  the  church ;  and  we  shall  then 
be  ready  to  help  each  other's  labours,  and  hail  each  other's 
success. 

The  present  aspect  of  the  church  is  indeed  most  afflicting. 
We  would  not  narrow  the  necessary  breach  between  the 
church  and  the  world  by  any  compromise  of  principle  or  of 
conscience.  But  how  painful  is  it  to  "  see  the  breaches  of 
the  city  of  David,  that  they  are  many !"  When  will  our 
Zion  appear  in  "  the  perfection  of  beauty  ?" — as  "  a  city  com- 
pact together1?"  "For  the  divisions  of"  one.  tribe  in  Israel 
"  there  were  great  searchings  of  heart."  How  careful,  there- 
fore, ought  the  scrutiny  to  be,  when  the  evil  spirit  appears  to 
be  spreading  throughout  the  whole  camp  !  It  is  not  an  ideal 
prospect  that  we  picture  to  our  imagination — but  that  "good 
and  pleasant  sight"  to  behold  of  "brethren  dwelling  together 
in  unity."  Such  was  the  church  in  her  primitive  glory, 
when  "  the  whole  multitude  of  them  that  believed  were  of 
one  heart  and  of  one  soul" — when  'the  church' — as  Chrysos- 
tom  observes — 'was  a  little  heaven.' 

The  motives  to  attempt,  as  far  as  in  us  lies,  the  restoration  of 
this  glory  to  the  church  are  most  constraining — such  as  fellow- 
t  2 


218  MEMOIR  OF 

ship  with  the  spirit  and  prayer  of  our  glorious  Head — his 
honour  in  the  world  exalted  by  this  heavenly  spectacle — the 
Church  in  every  part  "  edifying  itself  in  love" — the  Chris- 
tian profession  established — and  the  consoling  privileges  of 
the  gospel  manifested  and  enjoyed. 

The  strength  to  promote  this  union  in  the  Church  will  be 
found  in  deep  self-abasement  and  wrestling  intercession  with 
our  God.  Let  us  enter  in  the  spirit  of  the  earnest  pleadings 
of  the  "man  after  God's  heart"  for  his  people.  "O  God, 
thou  hast  cast  us  off;  thou  hast  scattered  us  ;  thou  hast  been 
displeased  ;  O  turn  thyself  to  us  again.  Thou  hast  made  the 
earth  to  tremble ;  thou  hast  broken  it ;  heal  the  breaches 
thereof,  for  it  shaketh."  Impossible  that  "  the  Lord  should" 
long  "  be  angry  against  the  prayer  of  his  people !" 

The  Scriptural  rules  for  maintaining  this  union  are  most 
simple  and  explicit. — " Whereunto  we  have  already  attained, 
let  us  walk  by  the  same  rule;  let  us  mind  the  same  thing." 
"Him  that  is  weak  in  the  faith,  receive" — not  cast  off. 
"We  that  are  strong  ought  to  bear  the  infirmities  of  the  weak, 
and  not  to  please  ourselves."  These  rules  are  enforced  by 
the  example,  no  less  than  by  the  authority  of  our  gracious 
Head,  and  directed  to  the  highest  end — "Receive  ye  one 
another,  as  Christ  also  receiveth  us,  to  the  glory  of  GW." 
Great  indeed  is  the  difficulty  of  holding  conscientious  differ- 
ences in  brotherly  love.  We  are  too  apt  to  magnify  the  points 
of  difference,  while  the  due  proportion  of  the  points  of  agree- 
ment is  somewhat  obscured.  We  are  more  ready  to  dispute 
upon  the  points  of  controversy,  than  to  strengthen  each  other 
in  brotherly  communion  upon  the  principles  of  Christian  love 
and  unity.  Thus  our  inordinate  love  of  our  own  opinions 
leads  us  to  press  them  beyond  their  legitimate  bounds,  and 
even  beyond  our  sober  intentions ;  and  from  this  defect  of 
connecting  humility  and  forbearance  with  faith,  many  schisms 
arise  in  the  body. 

Would  that  there  were  among  us  one  heart  and  one  pur- 
pose, to  exalt  our  Divine  Master — to  let  every  name  be  lost 
in  his — to  desire  no  name  to  be  great  but  his !  But  the 
canker  of  the  church  is  that  party  spirit — more  or  less  com- 
mon to  all — which  unites  the  several  communities  upon  their 
own  private  grounds,  instead  of  forming  a  rallying  point  for 
the  whole  body.  A  tame  compromise  of  conscience  is  indeed 
greatly  to  be  deprecated.  Yet,  unless  private  selfishness, 
(sometimes  cloaking  itself  under  the  garb  of  conscience,)  and 


MARY  JANE  GRAHAM.  219 

party  Shibboleths  be  merged  in  Christian  love,  no  holy- 
brotherly  communion  can  exist.  We  do  not  expect  brother 
to  yield  to  brother,  bat  each  to  submit  his  conscience  to  his 
great 'Head — each  member  to  grow  up  into  him,  and  to  recol- 
lect, that  he  has  some  individual  sentiment  to  forbear,  from  a 
considerate  regard  to  the  unity  of  the  body.  It  seems  to  be 
forgotten,  that  Divine  truth  in  all  its  parts  and  connections  is 
fully  revealed  to  none — that  the  degrees  of  attainment  in 
Scriptural  knowledge  are  indefinitely  varied — that  every  dif- 
ference in  religion  is  not  a  different  religion — that  there  is  a 
want  of  perfection  and  singleness  in  the  clearest  eye,  that  is 
an  inlet  for  the  partial  introduction  of  darkness — and  that  all 
of  us  are,  more  or  less,  criminally  warped  by  the  school  in 
which  we  have  been  trained,  by  the  atmosphere  in  which  we 
live,  or  by  the  difference  of  our  own  tempers  and  habits  of 
thinking.  Hence  it  is  evident,  that  a  sincere  reception  of  the 
first  principles  of  the  gospel  lays  a  solid  basis ;  and  that  in 
lesser  points  "  forbearing  one  another  in  love,"  is  the  only 
satisfactory  means  of  "  keeping  the  unity  of  the  Spirit  in  the 
bond  of  peace."  Indeed,  '  substantial  harmony,  combined 
with  circumstantial  variety,'  (as  Paley  remarks  of  the  evi- 
dence of  testimony)  is  the  only  practicable  catholicity;  and 
to  attempt  a  more  entire  agreement  injdetail  would  be  a  cer- 
tain breach  in  the  concord  of  the  universal  church.  Yet, 
though  unity  of  opinion  is  impracticable,  unity  of  faith  is  to 
be  constantly  aimed  at ;  and  this  may  be  consistent  with  a 
great  diversity  of  individual  character,  and  even  with  many 
shades  of  doctrinal  differences. 

But  let  us  not  be  "  ignorant  of  Satan's  devices."  Too 
successfully  does  he  succeed  by  division  among  the  friends 
of  Christ,  to  prevent  the  united  assault  upon  his  own  kingdom. 
Let  us  descend  from  our  lesser  disputes  to  the  field  of  the 
conflict  between  the  great  powers  of  light  and  darkness,  Let 
us  "come  to  the  help  of  the  Lord — to  the  help  of  the  Lord 
against  the  mighty."  The  voice  of  God  to  his  Church  is — 
"Love  the  truth  mid  peace. "  We  love  neither,  if  we  love  not 
both.  If,  in  the  professed  cause  of  "  truth"  we  tear  the  con- 
sciences of  our  brethren,  and  wound  the  "  peace"  of  the 
Church,  perhaps  we  may  expect  one  common  storm,  one 
uniting  bond  of  suffering — to  be  the  Lord's  appointed  means 
of  humbling  and  chastising  his  Church,  and  accomplishing 
his  gracious  purposes  by  the  instruments  of  his  loving  cor- 
rection. 


CHAPTER  VL 


Her  illness  and  death. 

The  period  of  her  illness  embraces  a  large  portion  of  what 
in  her  case,  as  her  father  observes,  '  might  be  not  untruly 
called,  "  that  long  disease — her  life."  '  From  her  childhood, 
her  health  was  very  delicate ;  and  the  long  illness  which  oc- 
casioned her  leaving  school,  left  a  debility  in  her  constitution, 
from  which  she  suffered  more  or  less  to  the  end  of  life. 
Violent  pains  in  her  head,  chest,  and  side,  appeared  however 
to  be  the  commencement  of  that  disease,  which  gradually  de- 
veloped a  fatal  character.  For  some  years  she  was  indeed 
able  to  exert  herself,  too  often  much  beyond  her  strength, 
both  in  bodily  and  mental  activity.  She  continued  her  intel- 
lectual studies  with  her  usual  vigour,  till  about  a  year  after 
her  settlement  in  Devon,  when  increasing  illness  constrained 
her  to  send  her  young  pupil  to  school,  and  she  was  never  af- 
terwards enabled,  though  she  much  wished  it,  to  resume  the 
care  of  her  education.  From  that  time  she  became  a  decided 
invalid,  and,  except  in  the  year  1827,  when  she  changed  the 
scene  for  the  benefit  of  her  health,  she  never 'moved  beyond 
the  garden,  and  only  two  or  three  times  ventured  into  the 
outward  air.*  For  the  last  two  years  she  was  entirely  con- 
fined to  her  room,  and  unable  to  be  dressed.     During  the 

*  Of  one  of  these  times  the  following  memorandum  occurs  in  a 
letter  to  her  cousin.  '  To-day,  I  know  not  how,  all  my  illness  seems 
to  have  disappeared,  and  I  feel  much  better,  so  that  I  have  been  out 
in  the  garden  the  second  time  since  you  left  me.  Ah!  how  delight- 
ful the  weather  was  :  what  pleasure  I  felt  in  breathing  the  fresh  air, 
in  seeing  the  trees  which  begin  to  bud,  the  spring-flowers  which  are 
appearing,  and  in  hearing  the  song  of  the  birds,  who  seem  to  rejoice 
no  less  than  myself  in  this  new  season. ' 


MEMOIR,  &C.  221 

whole  of  this  period*  her  anxious  mother  slept  in  her  chamber, 
watching  over  her  with  the  most  unremitting  tenderness. 
She  generally"  kept  her  bed,  till  within  the  last  seven  or  eight 
months,  when  a  violent  cough,  and  spasms  in  the  heart,  pre- 
vented a  reclining  position,  except  when  she  was  compelled 
to  return  to  it  by  fainting  and  exhaustion.  The  only  resource 
was  a  chair  well  supported  with  pillows,  in  which  she  sat  up 
day  and  night,  and  from  which  the  assistance  of  three  per- 
sons was  required  to  remove  her  during  the  last  few  weeks 
of  her  life.  She  appeared  however  to  suffer  less  from  de- 
bility than  many  invalids.  For  though  she  was  wholly 
unable  to  stand,  yet  a  change  of  medical  regimen  appeared  to 
give  her  temporary  relief  from  distressing  helplessness. 

In  this  state  of  wearisome  languor  and   pain,  her  mind 
however  was  always  vigorous  and  full  of  energy.     She  never 
seemed  to  know  an  idle  moment.     During  the  whole  period 
of  confinement  to  her  bed,  she  was  always  surrounded  with 
books,  or  other  objects  that  engaged  her  attention.     It  was 
her  habit  to  have  her  table  placed  by  her  bed-side  every  night 
with  her  books  and  writing  materials,  that  she  might  com- 
mence her  operations  with  the  earliest  dawn  of  light.     Her 
beloved  Bible  was  always  under  her  pillow,  the  first  thing 
in  her  hand  in  the  morning,  and  the  last  at  night.     Subordi- 
nate to  this  object  of  supreme  interest,  her  diligence  and  per- 
severance in  study  were  most  remarkable.     When  reminded 
that  such  intense  application  must  be  injurious  to  her  health, 
she  always   replied,   that  she  considered   these   diversified 
sources  of  interest  as  among  her  greatest  temporal  blessings, 
in  diverting  her  mind  and  attention  from  her  bodily  ailments. 
Her  studies  in  the  sick-room  were  as  varied  as  in  the  time  of 
health.     Sometimes  the  languages  were  taken  up.     At  other 
times  the  more  engrossing  study  of  mathematics  fixed  her 
mind.     This    in   its  turn  was  exchanged    for  chemistry  or 
botany.      Occasionally,  when  her  mind  was  less  equal  to 
exertion,  she  would  amuse  herself  with  lighter  employments. 
In  the  spring  of  her  last  year,  she  attempted  to  dry  flowers 
which  her  parents  procured  for  her,  with  the  intention  of 
forming  an  herbarium.      But  increasing  indisposition  frus- 
trated this  plan.   .  Cutting  out  paper  was  also  a  favourite 
amusement,  in  which  she  early  excelled.     Her  skilful  use  of 
the  scissors  had  attracted  in  her  young  days  the  admiration 
and  interest  of  her  school-fellows.     She  was  also  a  beautiful 
netter,  and  sent  a  number  of  purses  to  a  bazaar,  to  be  sold 


222  MEMOIR  OF 

for  the  benefit  of  her  dear  Spanish  friends,  which  produced 
upwards  of  three  pounds  to  their  fund.  Thus  in  these  vari- 
ous employments  did  her  mind  maintain  its  ceaseless  activity, 
both  in  intellectual  indulgence,  and  in  all  the  exercises 
of  practical  devotedness.  No  opportunity  of  usefulness 
appeared  to  be  forgotten.  When  detained  from  the  house 
of  God  by  her  protracted  indisposition,  her  time  and  in- 
terest were  employed  in  explaining  the  Scriptures  to  the 
servant  who  was  necessarily  occupied  in  attendance  -upon 
her;  and  in  one  instance  it  was  hoped,  as  well  as  in  a  former 
case  of  much  earlier  date,  that  her  simple  and  spiritual  in- 
structions in  the  household  were  applied  with  Divine  unction 
and  sovereign  grace  to  the  heart. 

As,  however,  her  illness  evidently  approached  its  termina- 
tion, her  employments  assumed  a  character  more  exclusively 
spiritual.  She  was  occupied  in  girding  up  her  loins,  and 
trimming  her  lamp,  in  constant  and  delighted  expectation  of 
her  Lord's  immediate  coming. 

And  now  it  was  that  the  Christian  graces  which  had  been 
matured  in  the  school  of  affliction,  and  under  the  influence  of 
habitual  communion  with  her  God,  displayed  more  manifestly 
their  holiness,  beauty,  and  consolation.  This  was  (as  an 
excellent  clergyman  before  adverted  to  wrote  to  her  father) 
the  fiery  chariot,  her  vehicle  to  heaven,  in  which — the  more 
it  shook  her  mortal  frame,  until  it  left  it  all  behind — the 
stronger  and  more  full  of  faith  and  triumph  in  Christ  Jesus 
she  grew  in  her  immortal  spirit.' 

A  detailed  account  of  this  last  period  of  her  mortal  career 
will,  it  is  presumed,  be  found  generally  interesting.  In 
these  solemn  seasons  is  every  feature  more  accurately  de- 
fined ;  while  the  colouring  is  heightened  by  the  impressive 
manifestation  of  the  love  and  faithfulness  of  our  God  and 
Saviour. 

To  the  last,  her  habits  of  active  employment  were  predom- 
inant. Her  thoughts  and  time  were  much  occupied  in  pre- 
paring her  two  small,  but  valuable,  works  for  publication ; 
and  she  continued  to  correct  the  proof  sheets  of  them  as 
they  were  sent  to  her,  till  within  a  few  days  of  her  death. 
At  first  her  mind  was  divided  between  the  completion  of  her 
projected  Series  of  Letters  to  a  Governess,  and  the  work — 
On  the  Freeness  of  Divine  Grace.  But  mature  deliberation 
decided  her  in  favour  of  the  latter,  as  being  calculated  for 
more  extensive  usefulness.     She  was  indefatigable  also  in 


MARY  JANE  GRAHAM.  223 

her  correspondence  with  her  friends,  upon  the  principle  of 
duty,  in  using  every  opportunity  of  setting  forth  the  grand 
and  inviting  subject  of  the  gospel  to  her  fellow-sinners.  She 
continued  to  write  even  after  she  was  unable  to  use  her  pen, 
and  when  having  had  just  power  to  direct  a  pencil,  her  wrist 
had  been  bound  up  to  give  her  a  little  strength.  The  follow- 
ing extracts  from  her  letters,  during  this  solemn  season  of 
daily  expectancy,  marks  the  character  of  her  mind.  We 
select  an  illustration  at  some  length  of  the  intense  anxiety 
with  which  she  regarded  the  spiritual  interest  of  those  that 
were  dear  to  her,  and  of  the  earnest,  awakening,  and  yet 
encouraging  application  of  the  privileges  of  the  gospel,  to 
fix  them  to  an  entire  devotedness  to  their  eternal  concerns. 

Stoke  Fleming,  Sept.  28,  1830. 

' "  Behold  what  manner  of  love  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called  the  children  of  God?" 
This  love  should  be  enough  for  us.  Come  pain,  sickness, 
poverty,  affliction;  and  still  the  Christian  must  rejoice,  when 
he  considers  "  what  manner  of  love  the  Father  has  bestowed 
on  him."  Reconciled  to  God;  redeemed  by  Christ  Jesus; 
sanctified,  taught,  and  comforted  by  the  Spirit;  what  is  there 
in  the  world  that  can  rob  him  of  his  joy]  "  Who  shall  sepa- 
rate him  from  the  love  of  Christ."  And  as  long  as  he  has 
this  love,  how  shall  he  not  "rejoice  with  joy  unspeakable, 
and  full  of  glory  V 

1  My  dear ,  I  would  stir  up  your  heart  to  make  this  joy 

your  joy.  O  that  my  God  would  give  me  words  of  power 
and  persuasion,  and  send  them  by  his  Spirit  to  your  heart! 
"  Awake  thou  that  sleepest ;"  awake,  awake.  Time  is  pass- 
ing— eternity  is  at  hand.  Thou  must  soon  receive  a  crown 
of  glory,  or  "  cover  thyself  with  thine  own  confusion  as  with 
a  mantle."  "  Behold  now  is  the  accepted  time.  Seek  the 
Lord  now  while  he  may  be  found,  call  upon  him  now  while 
he  is  near.  Draw  nigh  unto  God,  and  he  will  draw  nigh 
unto  you."  O  let  me  remind  you,  not  in  a  spirit  of  reproof, 
but  of  the  most  anxious,  earnest  affection,  how  long  "  the 
goodness  of  God  has  been  leading  you  to  repentance."  I 
believe  it  is  now  ten  years,  or  nearly  so,  since  we  were  con- 
firmed together.  Then  you  seemed  resolved  to  make  the 
Lord  indeed  your  God ;  to  be  no  longer  "  conformed  to  this 
world,"  but  to  "come  out  from  the  world,  and  be  separate;" 
to  walk  as  "  a  stranger  and  pilgrim  upon  earth."    Often  since 


224  MEMOIR  OF 

then  have  you  appeared  to  he  affected  by  the  same  feelings 
and  desires.  The  time  you  spent  with  me  here  was  marked 
by  one  blessed  season,  during  which  the  word  of  God  seemed 
to  be  your  delight;  prayer  to  God  your  chief  comfort;  and 
you  expressed  your  entire  renouncement  of  your  own  righte- 
ousness, and  a  simple  trust  in  the  atonement  and  righteous- 
ness of  God  your  Saviour.  Recall  that  precious  time  to  your 
mind,  my  beloved  friend.  You  were  then  beginning  to  be 
happy.  Inquire  how  it  was,  that,  instead  of  "  going  from 
strength  to  strength,"  from  "glory  to  glory,"  from  faith  to 
faith,"  you  relapsed  so  soon  into  your  old  uncomfortable  state 
of  mind,  and  have  since  found  so  little  comfort  in  religion. 
Remember  that  now,  even  now,  Christ  is  willing  to  receive 
you,  to  give  you  strength  and  peace,  grace  and  glory ;  that 
he  is  able  to  save  to  the  uttermost,  and  more  willing  to  give 
than  you  to  ask,  more  ready  to  hear  than  you  to  pray.  Con- 
sider what  an  awful  thing  it  is,  to  go  on  for  many  years, 
"halting  between  two  opinions;"  knowing  your  Lord's  will 
and  not  doing  it :  visited  by  repeated  convictions,  yet  those 
convictions  producing  no  decided  appearance  of  conversion. 
Consider  all  these  things,  and  again  I  say  unto  you,  Awake, 
awake !  May  God  of  his  infinite  goodness  arouse  you  to  a 
sense  of  the  importance  of  eternal  things !  May  he  enable 
you  to  wait  upon  him  in  incessant  and  importunate  prayer, 
till  he  has  "  blessed  you,"  as  he  is  most  willing  to  do,  "  with 
all  spiritual  blessings  in  Christ  Jesus." 

When  you  come  to  die,  all  the  trifles  which  now  vex  and 
disquiet  you,  will  seem  less  than  a  drop  of  a  bucket,  than  the 
small  dust  of  the  balance.  But  the  concerns  of  your  soul,  of 
what  immense  importance  will  they  appear !  Why  should 
they  not  now  assume  their  real  weight  and  value  in  your 
eyes  ]  Death  may  either  snatch  you  away  suddenly,  or  be 
preceded  by  such  violent  illness,  as  to  render  you  incapable 
of  reflection.  At  such  a  time,  how  delightful  will  it  be  to 
be  able  to  lean  upon  Christ,  as  an  old  friend,  not  to  seek  him 

as  a  new  one  !     O  my  dear ,  you  must  find  time  to  die, 

why  will  you  not  find  time  to  prepare  for  death.  You  must 
shortly  be  in  Heaven  or  in  Hell !  must  feel  the  happy  con- 
sequence of  being  pardoned  and  accepted  in  Christ,  or  the 
dreadful  consequence  of  remaining  in  a  state  of  guilt  and 
condemnation.  "There  is  now  no  condemnation  to  those 
that  are  in  Christ  Jesus;  who  walk  not  after  the  flesh,  but 
after  the  Spirit,"  who  "  mind  not  the  things  of  the  flesh,  but 


MARY  JANE  GRAHAM.  225 

the  things  of  the  Spirit,  who  "  look  not  at  the  things  which  are 
seen  and  temporal,  but  at  the  things  which  are  unseen  and  eter- 
nal," who  "  live  not  to  themselves,  but  to  him  who  died  for 
them,  and  rose  again,"  who  have  "  their  conversation,  their 
treasure,  their  heart,  in  Heaven." 

'  Examine  yourself,  my  beloved ,  whether  you  answer 

to  this  character.  I  can  write  no  more  now,  but  as  long  as 
I  continue  in  the  flesh,  I  hope  I  shall  not  cease  from  time  to 
time  to  remind  you  of  these  things,  to  beseech  you  to  give 
yourself  to  Christ. 

'  My  health  continues  much  as  when last  wrote.     I 

suffer  much  at  night,  as  I  can  never  lie  down  in  bed,  but  am 
obliged  to  be  propped  upright  in  an  easy  chair.  But  they 
do  not  seem  to  consider  me  now  in  any  immediate  danger, 
and  if  no  sudden  attack  takes  place,  they  seem  to  expect  that 
I  shall  live  over  the  winter,  or  even  some  time  longer.  All 
this  is  very  uncertain  ;  but  I  hope  that  I  am  willing  to  wait 
till  my  Saviour's  time  is  come  to  call  me  home  to  himself. 
He  doeth  all  things  well,  and  I  may  truly  say,  that  he  has 
"  made  all  my  bed  in  my  sickness."  "  His  comforts  delight  my 
soul ,"  and  "  in  the  night  his  song  is  with  me,  and  my  prayer 
to  the  God  of  my  life  is" — "  Precious  Saviour  !  Tender 
Father  !   Thou  wilt  cast  out  none  that  come  to  thee." 

The  following  letter,  written  in  the  immediate  prospect  of 
eternity,  is  valuable  as  an  exhibition  of  those  views  of  the 
gospel,  which  will  alone  stay  the  soul  in  perfect  peace  at  that 
awful  juncture.  It  is  salvation,  rich,  free,  full,  finished — not 
a  matter  of  uncertainty,  dependant  upon  our  own  efforts  or 
righteousness ;  but  ordained,  wrought  out,  and  applied  by 
God — not  connected  with  faith,  repentance,  and  love,  as  our 
previous  fitness  for  the  reception  of  it,  but  including  these 
graces  as  component  parts  of  the  inestimable  gift,  "  afore 
prepared  of  God,  that  we  should  walk  in  them." 

July  5,  1830. 
4  I  find,  my  beloved  friend,  that  in  death  no  past  good  works, 
no  holy  endeavours  or  desires  can  give  the  least  comfort,  ex- 
cept as  evidences  that  we  have  been  accepted  for  Christ's 
sake.  My  sole  confidence  is — that  I  have  cast  my  poor  guilty 
soul  entirely,  and  without  reserve,  on  the  free  mercy  of  God 
in  Christ  Jesus  ;  casting  far  from  me  every  other  hope.  My 
good  works — where  are  they  1  I  can  remember  none.  They 
are  too  poor  to  think  of  without  the  profoundest  humiliation. 
My  desires  and  endeavours — 0  my  dear  friend,!  feel  I  should 


226  MEMOIR  OF 

insult  rny  holy  God,  by  even  naming  them.  They  are,  in- 
deed, "  coverings  too  narrow  for  any  one  to  wrap  themselves 
in,"  at  the  moment  of  entering  into  the  presence  of  God. 
But  my  Saviour  hath  cloihed  me  with  his  own  perfect  right- 
eousness, and  I  wrap  myself  round  in  it  with  unspeakable 
feelings  of  security.  I  examine  it  on  every  side,  and  find  it 
"  perfect  and  entire,  wanting  nothing."  I  am  not  afraid  in 
this  my  wedding  garment,  to  appear  even  before  the  King  of 
kings.  I  think  I  hear  my  Saviour  perpetually  saying  to  me 
— "  Not  for  thy  sake  do  I  this,  be  it  known  unto  thee ;  be 
ashamed  and  confounded  for  thine  own  ways."  A  sinful 
worm.  May  Jehovah,  my  Righteousness,  my  Tower  and 
Strength,  my  Rock  of  defence,  my  Sun  and  my  Shield,  my 
complete  Salvation — O  may  he  be  your  God  and  Guide,  for 
ever  and  ever.' 

She  was  usually  favoured  throughout  the  last  months  of 
her  life  with  a  remarkable  sense  of  the  Divine  presence. 
During  times  of  extreme  agony,  •  Christ,'  she  said  'is  with 
me,  "  touched  with  the  feeling  of  mine  infirmities."  Her 
intercourse  with  God  at  this  solemn  season,  while  it  was 
most  intimate,  was  yet  most  hallowed.  One  evening,  after  a 
day  of  great  bodily  suffering,  her  cousin  went  into  her  cham- 
ber to  take  leave  of  her  for  the  night.  The  room  was  dark- 
ened, and  perfectly  quiet;  and  the  state  of  her  soul  seemed 
to  accord  with  the  outer  tranquillity.  She  said—'  I  can 
scarcely  speak  to  you.  The  sense  I  have  of  the  presence  of 
God  is  so  powerful,  that  it  almost  overcomes  me.  He  has  of- 
ten manifested  himself  to  me;  but  never  in  such  a  manner  as 
this  night.  Indeed  I  feel  ready  to  exclaim  with  Job — "  I 
have  heard  of  thee  by  the  hearing  of  the  ear ;  but  now  mine 
eye  seeth  thee."  She  said  very  little  more,  being  evidently 
too  deeply  impressed  to  converse;  but — her  cousin  adds — '  I 
shall  never  forget  that  night.' 

Yet  this  sacredness  of  feeling  was  mingled  with  cheerful 
delight.  It  was  truly  Hooker's  '  reverend  gaiety' — '  Oh  !' 
said  she  one  day  to  a  friend,  '  he  gives  me  to  speak  to  him 
"  face  to  face ;"  and  sometimes,  when  I  am  so  weak  that  I 
cannot  utter  words,  his  "  Spirit  helpeth  my  infirmities,  and 
maketh  intercession  for  me  with  groanings  that  cannot  be  ut- 
tered." I  love  to  feel  my  weakness,  that  I  may  experience 
"his  strength  made  perfect  in  weakness."  I  delight  to  lie 
low  before  him.t 

She  loved  to  speak  of  the  character  of  God.  Her  mind 
appeared  to  be  much  expanded  in  the  contemplation  of  his 


MARY  JANE  GRAHAM.  227 

unsearchable  nature  and  glorious  perfections.  '  How  delight- 
ful' she  observed  on  one  occasion,  '  to  think  that  "  God  is 
light,  and  in  Him  is  no  darkness  at  all."  All  his  dispensa- 
tions are  light ;  and  though  now  they  seem  dark  to  us,  here- 
after, all  clouds  will  be  dispelled.' 

Her  desires  for  a  clear  and  full  knowledge  of  God  were 
most  intense.  '  What' — she  exclaimed  one  day — '  are  ten 
thousand  worlds  compared  with  one  ray  of  the  knowledge  of 
God  !'  The  ardour  of  her  soul,  unsatisfied  with  former  mani- 
festations, was  continually  stretched  out  for  higher  and  deeper 
views  of  the  Divine  glory.  She  was  not  afraid  to  offer  that 
prayer,  which  seems  scarcely  befitting  an  archangel's  lips, 
and  which  only  the  clear  warrant  of  the  gospel  preserves 
from  the  stamp  of  presumption.  "I  beseech  thee;  show  me 
thy  glory."  Often  did  she  intreat  her  minister  to  pray  that 
more  might  be  revealed  to  her  in  this  world.  Nor  was  the 
petition  unheard.  For,  in  reply  to  her  dear  mother's  question 
a  day  or  two  before  her  death,  her  answer  was,  4 1  could  not 
feel  happier.' 

The  concentration  of  all  her  thoughts  upon  eternity  was  pe- 
culiarly striking  and  edifying  to  those  around  her.  This  main 
concern  for  the  last  few  months  of  her  life  absorbed  her  en- 
tire interest.  Nothing  unconnected  with  it  seemed  to  possess 
any  claim  upon  her  attention.  The  engrossing  delights  of 
intellectual  study  were  relinquished  for  ever.  She  had  no  en- 
joyment of  any  train  of  conversation,  except  that  which  direct- 
ly led  her  mind  and  contemplation  heavenward.  Communion 
with  God  was  the  one  object  of  her  desire.  The  word  of  God 
now  occupied  her  whole  attention.  All  other  books — even  her 
favourite  authors — Romaine,  Leigh  ton,  Milner — seemed  com- 
paratively uninteresting.  This  heavenly  absorption  of  mind 
is  finely  depicted  in  the  following  short  extract  from  one  of 
her  late  letters  to  a  friend : 

Stoke  Fleming,  Oct.  1,  1830. 

*  My  dear ,  knowing  that  my  life  hangs  upon  a  thread, 

I  dare  not  delay  answering  your  letter :  I  pray  God  to  enable 
me  to  speak  the  truth  to  you  in  love,  and  to  dispose  you  not 
to  think  me  "your  enemy,  because  I  tell  you  the  truth." 
But  I  must,  as  long  as  I  continue  to  live,  continue  to  urge  you 
on  the  subject  of  religion.  I  speak  not  now  willingly  on 
any  other  subject;  I  desire  to  have  no  more  to  do  with  earthly 
things,  but  to  turn  my  whole  joyful  expectation  to  that  bless- 
ed Saviour,  whom  I  believe  I  shall  soon  see  face  to  face, 


228  MEMOIR  OF 

through  that  infinite  undeserved  love  and  kindness  of  his, 
which  has  taught  me  to  put  my  whole  trust  in  him  for 
salvation.' 

Connected  with  this  feature,  we  may  add,  that  she  seemed 
so  perfectly  weaned  from  the  world  as  scarcely  to  have  an 
earthly  wish.  Several  times  she  took  leave  of  her  beloved 
relatives.  In  parting  with  her  young  cousin  about  three 
months  before  her  death,  she  writes — '  I  have  not  one  earthly 
care  or  wish  ;  for  even  my  cares  for  her  are  now  all  cast  upon 
God,  whose  tender  love  will,  I  trust,  lead  her  all  her  life  long, 
as  it  has  led  me.  She  is  going  one  way,  and  I  shall  soon 
depart  in  another  way  ;  but  I  would  wait  patiently.  One  day 
earnestly  recommending  a  friend  to  "  cast  all  her  care  upon 
God" — she  gave  the  same  expression  of  her  mind — 1 1  have 
no  earthly  cares — no  earthly  wish.  But'  added  she — 'I  have 
spiritual  cares — spiritual  wants ;  but  I  cast  even  them  all 
upon  God.'  Christ  and  eternity  filled  up  the  whole  vacuum, 
and  left  nothing  else  to  be  desired. 

Resignation  to  the  will  of  God  was  prominently  marked 
during  her  illness,  and  was  to  her  the  source  of  much  heavenly 
enjoyment.  After  meditating  upon  her  Saviour's  words — 
"My  meat  is  to  do  the  will  of  him  that  sent  me,"— she  ob- 
served,— '  Though  I  cannot  now  do  the  will  of  my  heavenly 
Father,  I  can  suffer  his  will.'  She  looked  forward  with  great 
calmness  to  a  protracted  life  of  suffering,  when  the  medical 
attendant  gave  his  judgment,  that  she  might  probably  live 
for  many  years,  but  would  never  regain  her  health.  As  she 
was  naturally  of  an  energetic  disposition,  ardent  in  forming 
and  executing  her  plans,  this  state  of  acquiescence  to  so  inac- 
tive a  life  appeared,  manifestly  to  be  the  effect  of  Divine  grace. 
Once  indeed  she  remarked  with  tears,  that  the  prospect  of 
lying  on  that  bed  for  many  years — of  seeing  her  friends  die 
around  her,  and  those  whom  she  loved  remove  away  (alluding 
to  the  anticipated  removal  of  the  Rector's  family,  which,  how- 
ever, she  did  not  live  to  see)  was  a  melancholy  thought. 
But  the  passing  cloud  was  soon  dissipated,  and  she  regained 
her  usual  cheerfulness. 

The  same  warm  temper  of  love  to  the  Lord's  people  that 
had  distinguished  her  general  profession  was  ruling  to  the 
last.  Even  in  her  state  of  distressing  weakness,  she  could 
not  be  satisfied  without  seeing  some  of  them  round  her  bed, 
that  she  might  enjoy  sensible  communion  with  them.  How- 
ever weak  they  might  be  in  faith,  or  low  in  condition,  her 
heart  was  fervently  drawn  out  in  union  with  them.     In  re- 


MARY  JANE  GRAHAM.  229 

ferring  to   some   refreshing  intercourse   with    two   eminent 
Christians — she  observed — '  How  good  my  gracious  God  is 
in  thus  sending  his  saints  to  commune  with  me  upon  those  deep 
and  precious  things  which  now  form  my  only  consolation — my 
"joy  and  the  rejoicing  of  my  heart."     But' — added  she — ac- 
knowledging the  supremacy  of  her  heavenly  Friend — 'after  all, 
his  presence  is  the  only  unfailing  source  of  happiness.     "  With 
him  is  the  fountain  of  life;  in  his  light  shall  we  see  light."' 
The   expressions  of  her  deep    humility,  were  peculiarly 
striking   during   her  illness.      All   her  attainments   in   the 
Christian  life  were  never  thought  of,  but  as  dross  and  dung. 
Her  sense  of  unprofitableness  kept  her  low  in  the  dust,  while 
the  recollections  of  faith,  exercised  in  habitual  application  to 
the  blood  of  her  Redeemer,  upheld  her  from   despondency. 
When  her  minister  ventured  to  express  the  advantage  which 
his  own  soul  had  derived  from  attendance  upon  her,  she  ex- 
claimed with  vehemence — '  How  should  such  a  dead  dog  as  I  am 
be  of  any  use?'     She  sometimes  seemed  as  if  she  could  scarce- 
ly conceive  the  possibility  of  being  the  Lord's  instrument  for 
the  good  of  his  people,  while  at  the  same  time  she  continued 
to  employ  her  every  power  of  body  and  mind  in  their  service. 
This   self-abasing  apprehension  was,  however,  combined 
with  ardent  gratitude  to  God  as  the  author,  and  to  her  friends 
as  the  channel,  of  all  her  mercies.     Every  attention,  every 
act  of  kindness  from  her  parents  and  nurses,  excited  the  most 
lively  emotions  of  thankfulness.     Speaking  one  day  of  the 
kindness  of  her  nurses,  her  minister   observed, — 'But  oh! 
how  kind,  how  much  kinder  is  Christ S     '  Yes' — she  replied — 
1  but  even  all  this  kindness  of  the  creature  flows  to  me  through 
his  love,  his  kindness.'     Thus  did  all  her  earthly  comforts  re- 
ceive a  double  relish — thus  also   were  her   bitterest  trials 
sweetened  by  being  traced  up  to  their  Divine  source,  and  by 
flowing  into  her  soul  through  the  delightful  channel  of  the 
mediation  of  her  Saviour. 

The  same  flood  that  had  nourished  her  throughout  her  jour- 
ney, continued  to  supply  strength  and  vigour  for  the  last  ef- 
forts. Her  Bible  was  more  invaluable  than  ever  to  her.  It 
was  her  constant  practice  before  she  went  to  rest,  to  repeat  a 
text  to  her  beloved  mother,  and  to  require  one  in  return — as- 
signing as  a  reason,  that  she  might  have  them  to  think  upon 
after  she  was  gone.*   She  pursued  the  same  habit  of  Scriptural 

*  A  few  months  before  her  death,  she  presented  her  little  Bible 
to  her  mother,  having  obtained   from  her  the  assurance,  that  she 
u2 


230  MEMOIR  OP 

repetition  with  her  affectionate  cousin — the  constant  attendant 
upon  the  last  months  of  her  illness — adding  to  it  the  privilege 
of  social  prayer,  except  when  attacks  of  illness  prevented  it. 
"Ask,  and  ye  shall  receive,  that  your  joy  may  be  full" — 
was  her  favourite  text  to  the  last. 

As  in  health,  so  especially  in  her  last  sickness,  she  had 
great  delight  in  communion  with  the  Holy  Spirit.  She  used 
to  address  her  prayers  much  to  him,  thought  of  his  person- 
ality, and  found  the  contemplation  of  it  most  refreshing  to 
her  soul.  She  would  often  speak  with  comfort  of  her  expe- 
perience  of  his  distinct  influence  upon  her  heart. 

Hymns  were  also  a  source  of  much  refreshment  to  her 
soul.  She  used  to  repeat  many  to  herself,  especially  during 
the  night,  and  was  thankful  to  the  last  to  have  them  repeated 
to  her.  The  last  that  her  cousin  read  to  her  two  days  before 
her  death,  was  one  by  Madame  de  Fleury,  beginning, 

'  Ye  angels,  who  stand  round  the  throne,'  &c. 
and  Gambol d's  beautiful  hymn, 

'  That  I  am  thine,  my  Lord  and  God,'  &c. 
was'  a  great  favourite.     Cowper  and  Toplady  also,  were  a 
source  of  great  delight  to  her. 

She  expressed  to  her  minister  her  strong  desire  to  receive 
the  sacrament,  the  mention  of  which  had  been  refrained  by 
her  friends  on  account  of  her  great  weakness  and  sudden  at- 
tacks of  violent  pain.  She  feared,  however,  that  she  had  too 
long  neglected  it,  and  could  not  be  satisfied  without  the  re- 
freshment of  this  holy  ordinance.  When  speaking  of  it  be- 
fore the  administration — she  said — '  Oh !  I  desire  a  full 
communion.  I  long  to  see  as  many  as  possible  of  the  dear 
children  of  God  to  partake  with  me  of  this  blessed  ordinance.' 
She  expected,  as  she  was  justly  warranted  to  do,  a  rich  bless- 
ing in  the  fulfilment  of  the  last  command  of  her  dying  Lord. 
Nor  was  she  disappointed.  Twice  she  received  the  sacred 
emblems  from  the  hands  of  the  venerable  rector  of  the  parish 
(since  departed  to  his  rest)  ;  and  in  the  following  affecting 
letter  written  in  pencil  with  great  difficulty  immediately  after 
one  of  these  occasions,  she  expressed  to  him  her  grateful  ac- 
knowledgment of  the  consolations  which  he  had  instru- 
mentally  imparted  to  her  soul. 

would  read  a  chapter  "every  day  with  prayer.  In  order  to  keep  this 
promise  in  mind,  if  the  precious  treasure  was  at  any  time  out  of 
reach,  she  would  playfully  ask  for  it,  '  You  know,  dearest  mother,  it 
is  not  mine  now  ;  but  do  you  read  it  to  me  while  I  am  here.' 


MARY  JANE  GRAHAM.  231 

'  My  dear  Sir : — I  thank  you  very  affectionately  'for  the 
comfort  I  have  received  to-day  through  your  means.  When 
I  saw  you,  I  regretted  that  I  could  not  tell  you  so  myself. 
But  it  is  the  Lord,  who  hath  both  dulled  your  power  of  hear- 
ing, and  weakened  my  power  of  speaking ;  and  he  does  it 
with  both  of  us,  to  warn  us  gently,  that  these  frail  bodies 
must  soon  be  quite  taken  to  pieces,  and  lie  till  we  are  "  clothed 
upon"  with  "a  body  like  unto  his  glorious  body."  It  will 
give  you  pleasure  to  know,  that,  while  you  administered  the 
bread  and  wine,  I  was  enabled  to  cast  my  whole  soul  as  a 
miserable  sinner  on  the  free  mercies  of  him,  who  died  that 
we  might  live  ;  and  to  rejoice  in  the  thought  of  our  meeting 
ere  long,  through  the  same  free  grace,  at  the  marriage  sup- 
per of  the  Lamb. 

'  I  wish  to  write  these  few  lines  to  explain  my  own  feel- 
ings to  you.  For  my  dear  mamma,  in  her  anxious  love,  so 
much  fears  my  seeing  one,  to  whom  she  thinks  I  could  not 
talk  without  exertion,  that  I  fear  it  has  never  been  properly 
explained  to  you,  that  though  I  feel  unable  to  talk  to  you,  I 
should  be  most  happy  to  listen  to  you. 

4  Accept,  my  dear  sir,  the  Christian  love  and  thanks  of  your 
truly  and  gratefully  attached, 

*  Mary  Graham.' 

The  support  which  was  vouchsafed  to  her  in  the  midst  of 
her  intense  bodily  sufferings,  was  such  as  might  have  been 
expected  from  the  known  and  tried  faithfulness  of  her  God. 
Such  was  her  enjoyments  at  some  seasons  of  agony — that  her 
*  pains,'  as  she  said  on  one  occasion,  "  were  sweeter  than 
honey  or  the  honey  comb."  At  one  of  her  times  of  distress 
she  remarked — '  1  am  a  child  lying  in  the  arms  of  Christ,  and 
he  treats  me  with  more  than  a  mother's  tenderness.'  Truly, 
indeed,  was  she  "  strengthened  with  all  might,  according  to 
the  glorious  power  of  God,  unto  all  patience  and  long-suffer- 
ing with  joyfulness." 

It  is  almost  needless  to  add,  as  the  concluding  article  of 
detail — that  the  sting  of  death  was  removed  from  her. 

4  It  is  not  death  to  me' — she  would  say — '  Jesus  hath  tasted 
death  for  me,  and  hath  drunk  up  all  its  bitterness.'  The 
prospect  of  eternity  was  entirely  divested  of  its  terrors,  and 
beamed  with  the  bright  anticipation  of  everlasting  joy.  We 
may  take  the  following  glowing  view  of  her  hopes,  given  for 
the  conviction  of  one  of  her  young  friends. 


232  MEMOIR  OF 

Aug.  7,  1830. 
'I  am  going  to  mention  a  sentence  in  your  letter  which 
grieved  me  ;  not  as  it  regards  myself,  but  as  it  leads  me  to 
fear,  that  jou  are  not  fully  acquainted  with  those  things, 
which  can  afford  real  and  solid  satisfaction  on  a  near  view 
of  death.  You  speak  of  feeling  satisfaction  in  death,  as  it 
affords  a  cessation  from  all  pain.  Dearest ,  did  you  re- 
member at  the  time,  that  death  is  something  more  than  a  ces- 
sation 1 — that  it  is  an  entrance  into  an  eternal  world,  and  that  to 
those  who  have  "  washed  their  robes,  and  made  them  white 
in  the  blood  of  the  Lamb,"  this  is  an  entrance  into  eternal 
glory.  Bear  with  me,  while  I  tell  you  from  my  own  actual 
experience,  what  it  is  that  ransomed  sinners  rejoice  in  at  the 
approach  of  death.  I  have  stood  lately  more  than  once  on 
the  very  brink  of  eternity,  and  thought  myself  on  the  point 
of  taking  the  awful  step.  This  makes  heaven  and  earth, 
temporal  and  eternal  things,  appear  in  their  strong  and  true 
point  of  contrast.  And  now  that  I  am  called  back  to  the 
things  of  time  for  a  little  longer,  if  1  can  be  of  the  least  use 
to  one  of  my  fellow-sinners  and  sufferers  here,  I  shall  not  re- 
gret the  delay.  It  is  not  the  cessation  from  pain,  that  can 
make  Christians  view  the  approach  of  death  with  satisfac- 
tion. For,  believe  me,  they  have  not  one  pain  too  many.  Not 
that  they  love  pain,  or  are  not  glad  to  be  freed  from  it,  when 
the  Lord  pleases.  But  they  know  that  every  one  of  their 
sufferings  is  necessary  and  good  for  them,  and  that  they  come 
from  the  hand  of  a  kind  and  tender  Father.  They  are  willing 
to  bear  as  much  pain  as  his  love  sees  fit  to  inflict.  Their 
pains  are  very  sweet  to  them,  as  they  come  from  him.     And, 

O  dearest ,  could  you  know  how  he  "strengthens  them 

upon  the  bed  of  languishing,  and  how  he  makes  all  their  bed 
in  their  sickness ;"  you  would  almost  envy  them  even  their 
pains,  sweetened  as  they  are  by  "  the  peace  of  God  which 
passeth  all  understanding  !"  Wherein  do  they  rejoice  ?  In 
the  hope  of  being  "  for  ever  with  the  Lord  !"  of  seeing  him, 
"  whom  having  not  seen,  they  have  loved  ;  in  whom,  though 
now  they  see  him  not,  yet  believing,  they  rejoice  with  joy  un- 
speakable and  full  of  glory."  Oh  !  to  behold  this  "  King  in 
his  beauty"  and  beholding,  to  be  transformed  into  his  glori- 
ous likeness  !  and  then  to  cease  from  sin  !  this  is  the  blessed 
cessation  after  which  real  Christians  pant.  To  love  their 
holy  and  reconciled  God  without  any  coldness  or  unfaithful- 
ness ;  to  offend  him  no  more  by  one  unholy,  or  rebellious,  or 
selfish  or  unbelieving  thought ',  to  be  pure  as  he  is  pure;  to 


MARY  JANE  GRAHAM.  233 

be  "  without  spot,  or  wrinkle,  or  any  such  thing ;"  and  then 
to  praise  him,  to  give  him  glory,  to  cast  our  blood-bought 
crowns  at  his  feet,  through  the  countless  ages  of  eternity  ! 

Pray,  my  beloved ,  that  in  the  hour  of  death  you  may  be 

so  filled  with  these  causes  of  joy,  that  the  mere  escape  from 
a  few  bodily  pains  may  seem  not  worthy  to  be  mentioned  in 
the  comparison.  The  Bible  tells  you,  that  "except  you  be 
born  again,  you  cannot  see  the  kingdom  of  God,"  and  that 
"  if  any  man  be  in  Christ  Jesus,  he  is  a  new  creature,  old 
things  have  passed  away,  behold,  all  things  are  become  new." 
Examine,  I  beseech  you,  whether  you  have  undergone  that 
mighty  change  in  all  your  views,  tempers,  and  sentiments, 
which  these  expressions  imply.  If  you  die  without  being 
born  again,  and  made  a  new  creature  in  Christ  Jesus,  I  shall 
never  meet  you  in  heaven  ;  for  God,  who  cannot  lie,  hath  said 
it.  But  pray,  pray,  O  pray  to  him,  that  he  would  thus  con- 
vert your  heart.  He  will  hear  and  answer  you.  There  is 
nothing  else  worth  living  for,  but  that,  living  or  dying,  you 
may  be  the  Lord's.     May  this  be  your  happy  case.' 

She  would  sometimes  speak  of  herself  as  a  disembodied 
spirit,  as  if  she  realized  in  the  fullest  perception  and  assur- 
ance, her  entrance  into  the  world  of  blessedness.  Her  fre- 
quent reference  to  her  departure  was  in  calm  composure — 
like  making  preparation  for  a  short  journey,  or  a  temporary 
absence.  At  other  times  it  was  in  joyful  hope.  On  one  oc- 
casion— six  months  before  her  death — when  she  was  thought 
to  be  dying,  she  unexpectedly  revived,  and,  seeing  her 
weeping  friends  around  her,  asked  her  dear  mother  why  they 
were  all  in  tears — adding  with  great  animation — '  Do  you 
think  that  I  shall  be  with  Jesus  to-morrow  V  At  another  of 
these  times,  she  exclaimed — '  If  the  Lord  should  come  and 
take  me  this  night — but,  oh  !  that  is  too  much  to  hope  for.' 
After  a  violent  attack  of  coughing  and  spasm,  a  friend  ob- 
served— '  I  fear  you  suffer  much.'  '  Oh,  no  !' — she  replied — 
i  I  delight  to  feel  the  pins  of  the  tabernacle  taking  out/  She 
burst  into  tears,  when  a  physician  who  occasionally  saw  her, 
informed  her,  that  the  disease  had  not  made  the  progress 
he  had  supposed.  This,  however,  was  but  a  momentary 
feeling.  For,  upon  her  mother's  reminding  her — that  she 
was  only  not  quite  so  near  home  as  she  had  expected,  she 
replied — 'Oh,  no!  this  is  wrong  ;'  dried  up  her  tears,  and 
returned  to  her  usual  serenity  and  cheerfulness.  Writing 
to  one  of  her  friends  in  reference  to  a  beloved  saint,  who 
had   died  in  the  triumph   of  the  gospel — she  remarked — 


234  MEMOIR  OF 

*  Well;  I  shall  have  one  friend  more  to  welcome  me,  when 
the  Lord's  time  shall  come  to  "administer"  to  me  also 
"  an  entrance  into  his  everlasting  kingdom."  Oh,  bless- 
ed hope!  happy  sinners  saved  by  the  blood  of  Jesus.'' 
Then  she  adds  this  affectionate  exhortation — '  Oh,  my  dear, 
my  beloved  friend,  I  charge  you  so  to  devote  yourself  to 
the  Lord,  that  "  the  full  assurance  of  hope"  may  cheer  you 
now,  and  at  the  hour  of  death.'  Upon  receiving  the  intel- 
ligence of  the  sudden  death  of  another  Christian  friend — she 
exclaimed — 'I  have  heard  the  good  news.  She  has  rent  the 
veil  at  once.  Mine  is  taking  down  piece  by  piece.  By  and 
by  I  shall  find  a  chink  large  enough  to  get  out  of;  like  a  bird 
confined  in  a  cage,  and  fluttering  about  to  extricate  itself  in 
vain,  till  at  last,  the  door  being  open,  the  happy  prisoner 
wings  its  flight  towards  heaven.'  There  might  probably  be 
an  occasional  mixture  of  infirmity  in  these  intense  desires  for 
her  home.  It  is  indeed  the  dictate  of  Christian  wisdom  to 
prefer  the  gain  of  death.  But  it  is  equally  the  part  of  Chris- 
tian obedience  to  embrace  the  service  of  life  ;  and  the  desire 
to  depart,  so  far  as  it  is  not  subjugated  to  the  readiness  to 
wait,  partakes  of  the  nature  of  self-will  more  than  of  holy  af- 
fections. Generally,  however,  the  ardency  of  her  desires 
appeared  to  be  subdued  to  a  resignation  to  the  Divine  will. 
Thus  in  reference  to  her  dissolution  she  writes  to  the  aged 
minister  who,  during  her  residence  in  London,  had  been  the 
means  of  communicating  established  peace  to  her  soul — 
1  Blessed  be  my  all-sufficient  Saviour,  that,  accepted  in  him, 
a  few  months  more  or  less  can  make  no  great  difference; 
"Neither  life  nor  death  can  separate  us  from  his  love."' 
On  one  occasion,  after  expressing  her  earnest  longing  to  de- 
part, she  checked  herself,  and  added — 'But  I  am  willing  to 
sit  here  a  hundred  or  a  thousand  years,  if  it  be  the  will  of  God.' 
Her  mind  maintained  its  vigorous  character  in  the  midst 
of  her  protracted  sufferings.  The  subjects  of  ber  conversa- 
tion were  usually  of  a  highly  interesting  character.  She 
would  often  speak  with  considerable  clearness  combined  with 
deep  humility  of  the  more  mysterious  parts  of  Revelation, 
such  as  the  distinct  persons  of  the  Holy  Trinity ;  the  Person 
and  glory  of  Christ;  the  ministry  of  angels;  the  state  of 
separate  spirits  ;  the  prospects  of  the  church  of  Christ.  It  is 
much  to  be  regretted  that  no  particular  details  of  tbese  con- 
versations are  preserved.  The  resurrection  and  future  glory 
of  the  body  were  favourite  subjects  with  her.  She  delighted 
to  dwell  upon  1  Cor.  xv.     *  What  a  wonderful  change' — she 


MARY  JANE  GRAHAM.  235 

observed  on  one  occasion — 'takes  place  in  nature  in  the 
acorn ;  which  from  so  small  and  insignificant  a  seed  after- 
wards expands  and  grows  into  a  noble  tree,  the  glory  of  the 
forest !  What  a  remarkable  transformation  also  is  that  of  the 
oaterpillar ;  which,  after  having  been  changed  into  apparently- 
dead  matter,  at  the  appointed  time  bursts  its  shell,  and  be- 
comes a  beautiful  winged  insect!  Had  we  not  witnessed 
such  changes,  we  should  not  have  believed  them  possible. 
But  having  seen  them  in  nature,  shall  we  doubt  the  possi- 
bility of  that  great  change,  which  will  take  place  at  the  resur- 
rection day,  when  "  this  vile  body  shall  be  fashioned  like 
unto  the  glorious  body"  of  our  Lord?' 

For  a  short  time,  however,  before  her  death,  the  enemy  was 
permitted  to  harass  her  soul,  and  her  lively  apprehensions  of 
the  gospel  were  occasionally  obscured.  At  one  of  these  times 
she  said  to  her  minister,  '  Christ  is  not  so  precious  to  me  as 
he  deserves.'  '  No,'  it  was  replied,  *  he  is  so  to  none.' 
4  But'  she  added,  'he  "feeds  me  with  food  convenient  for 
me,"  though  I  do  not  experience  those  spiritual  enjoyments  I 
so  ardently  long  for.'  Of  a  distressing  season  of  temptation 
which  happened  about  this  time,  her  minister  writes,  '  I  shall 
never  forget  the  state  of  her  mind.  It^seemed  as  if  "  a  hor- 
ror of  great  darkness  had  fallen  upon  her."  '  Oh'  she  said, 
'  I  cannot  pray ;  I  can  only  utter  words.  It  is  mere  wind.' 
She  earnestly  called  upon  me  to  strengthen  her,  by  repeating 
the  promises  of  the  gospel.  God  at  that  time  seemed  to  give 
me  words.  For  when  I  scarcely  knew  what  to  say,  words  of 
effectual  consolation  were  put  into  my  mouth.  Once  in  her 
impatience  to  hear  the  word,  she  exclaimed,  '  Oh !  say  some- 
thing to  me  from  God — whether  a  word  of  comfort  or  re- 
proof.' I  think  of  that  proverb,  "  The  full  soul  loatheth  the  ho- 
ney-comb  ;  but  to  the  hungry  soul  every  bitter  thing  is  sweet." 
At  these  times  of  "  needful  heaviness,  through  manifold 
temptations,"  while  "  walking  in  darkness,  and  having  no 
light,"  she  was,  however,  manifestly  enabled  to  "trust  in 
the  name  of  the  Lord,  and  to  stay  upon  her  God."  She  could 
not  enjoy  the  full  manifestation  of  her  God,  which  she  had 
known  in  times  past — '  Yet,  though'  she  said,  '  I  cannot  love 
God  with  that  warmth  which  I  so  earnestly  desire,  I  can  act 
faith  upon  Him.'  She  complained  much  of  deadness  in 
prayer.  Yet  her  faith  was  in  exercise,  upholding  her  soul 
upon  the  sure  word  of  promise,  that  her  Lord  would  return  to 
her  in  his  own  best  time.  She  would  at  such  seasons  cheer 
her  soul  by  repeating  suitable  promises.     "  When  the  poor 


236  MEMOIR  OP 

and  needy  seek  for  water,  and  there  is  none,  and  their  tongue 
i aileth  them  for  thirst,  I  the  Lord  will  hear  them ;  I  the  God 
of  Jacob  will  not  forsake  them."  On  this  encouraging  pro- 
mise she  rested  in  one  of  her  seasons  of  distress  and  desertion. 
At  another  time  she  would  say — "Rejoice  not  against  me,  O 
mine  enemy :  when  I  fall,  I  shall  arise  :  when  I  sit  in  dark- 
ness, the  Lord  shall  be  a  light  unto  me."  And  again — "  The 
Lord  my  God  shall  enlighten  my  darkness."  At  these  times 
of  trial,  the  book  of  Canticles  was  much  upon  her  mind." 
"  By  night  I  sought  my  Beloved,  but  I  found  him  not."  Then 
she  added,  '  but  I  sought  not  in  vain.'  She  appeared  at  this 
time  much  enlivened  in  speaking  of  her  Saviour  as  represented 
under  the  figure  of  the  bridegroom.  '  He  loves  us  to  such  a 
degree,  that  he  seeks  after  us,  he  desires,  he  delights  in  us, 
all  which  is  to  be  seen  in  this  wonderful  portion  of  Scripture.' 
At  another  of  these  times  she  remarked,  that  often  in  the  ex- 
perience of  the  Lord's  servants,  a  season  of  darkness  had  pre- 
ceded some  special  manifestation  of  his  love.  Thus,  as  she 
observed,  '  Jacob  wrestled  a  whole  night ;  and  it  was  not  until 
the  break  of  day  that  the  angel  revealed  himself.  Thus  for  a 
while  our  Lord  seemed  to  disregard  the  cry  of  the  Canaanitish 
woman  ;  but  "  the  trial  of  her  faith  was"  eventually  "  found 
to  praise,  and  honour,  and  glory."  Thus  also  the  disconso- 
late state  of  the  disciples  in  their  journey  to  Emmaus  was  the 
prelude  and  harbinger  of  a  blessed  display  of  their  Master's 
light  and  love.' 

The  dark  clouds  which  "  for  a  small  moment"  had  been 
permitted  to  spread  themselves  over  her  soul,  were  however 
shortly  dispelled ;  and  "  at  evening  time  it  was  light."  Her 
extreme  weakness  indeed  prevented  her  utterance ;  but  the 
few  words  that  could  be  gathered  from  her,  were  descriptive 
of  the  peace  and  joy  that  reigned  within.  'My  weakness' 
she  said,  *  reposes  on  his  strength — my  folly  on  his  wisdom.' 
When  her  minister,  in  allusion  to  her  late  painful  exercises, 
observed,  '  God  was  "  leading  her  by  the  right  way  to  the  city 
of  habitation"  ' — she  replied — '  Oh  !  yes — but  how  different 
is  the  case  of  those,  who  "  wander  in  the  wilderness  in  a  soli- 
tary way,  and^rac?  no  city  to  dwell  in !"  '  In  the  last  visit  of 
this  beloved  attendant — v  God' — she  said  to  him — '  is  the 
rock  of  my  salvation.'  Then  speaking  of  her  being  detained 
in  her  earthly  tabernacle — she  added — '  It  is  a  comfort  to 
think  that  "  Christ  has  the  keys  of  death  and  of  hell."  All 
is  well.     May  God  be  with  you,  during  the  remainder  of 


MARY  JANE  GRAHAM.  237 

your  pilgrimage !     I  can  only  lie  as  an  infant  in  the  hands  of 

Her  bodily  sufferings  at  the  last  period  were  most  severe, 
arising  from  a  complication  of  diseases.  Her  lungs,  which 
had  been  supposed  to  be  sound,  were  discovered  after  her 
death  to  be  fatally  diseased.  Her  heart  also  was  found  to  be 
enlarged.  Her  weakness  and  inability  to  recline  for  so  many 
weeks,  produced  dropsy  in  her  feet  and  legs.  This  was, 
however,  from  time  to  time  relieved  by  incision.  Her  life 
terminated  at  last  by  a  rapid  mortification  in  one  of  her  legs. 
The  last  day  of  her  life  was  a  day  of  intense  agony.  She 
was  obliged  to  take  doses  of  opium,  which  before,  she  could 
not  touch,  so  that  the  day  and  night,  till  she  expired,  were 
passed  in  a  doze,  or  in  the  most  violent  suffering.  A  few 
words  only  were  preserved  at  this  affecting  crisis.  A  day  or 
two  before  her  death,  she  cried — '  Come,  Lord  Jesus;  come 
quickly;  "nevertheless  not  my  will,  but  thine  be  done."' 
At  another  time,  speaking  of  "  the  glory  that  shall  be  reveal- 
ed"— she  exclaimed — "  Eye  hath  not  seen,  nor  ear  heard  ; 
neither  have  entered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him."  Alluding  to 
those  who  watched  by  her  side,  she  said — '  What  a  comfort 
that  we  are  not  watching  alone.  "  He  that  keepeth  Israel, 
shall  neither  slumber  nor  sleep."  Then  again,  shortly  after, 
"  I  know  whom  I  have  believed."  Then  again,  in  a  moment 
of  excruciating  suffering  to  her  mother,  '  Pray  for  me,  that 
my  patience  may  not  fail  me  at  the  last.'  The  last  words  she 
was  heard  to  utter  before  her  death  in  a  moment  of  deep  agony, 
were,  '  I  am  come  into  deep  waters  ;  O  God  my  rock,  "  hold 
thou  me  -up,  and  I  shall  be  safe."  The  next  morning,  on 
Friday,  December  10,  1830,  without  a  sigh  or  struggle,  she 
entered  into  her  eternal  rest. 

Thus  upheld  by  the  good  hope  of  the  gospel— thus  having 
displayed  in  lovely  concord  the  diversified  graces  of  the 
Christian  profession — thus  having  been  abundantly  refreshed 
by  the  consolations  of  Christ,  this  blessed  sufferer,  this  ran- 
somed sinner,  this  victorious  believer,  fell  asleep  in  the  arms  of 
her  Saviour  and  her  God.  She  heard,  and  gladly  obeyed  the 
call  of  her  Lord—' "  Gome  up  hither."  Lay  down  the  cross, 
and  take  the  crown.' 

"  To  him  that  overcometh  will  I  grant  to  sit  with  me  in  my 
throne,  even  as  I  also  overcame,  and  set  down  with  my  father  in 
his  throne" 
V 


CHAPTER  VII. 


REMARKS. 


The  writer,  in  bringing  this  interesting  sketch  to  a  close, 
ventures  to  crave  further  indulgence  of  his  reader  in  drawing 
out  a  few  points  of  important  and  suitable  application. 

First,  The  review  of  Miss  Graham' 's  painful,  though  tempo- 
rary,  apostacy  marks  the  great  moment  of  being  well-grounded 
in  the  elementary  principles  of  the  Gospel.  A  few  hints  may- 
be here  suggested  to  the  inquiring  and  serious  mind.  First, 
the  danger  of  a  cavilling  temper.  Here  lurks  the  first  rising 
of  the  spirit  of  infidelity.  Miss  Graham's  natural  character 
was  especially  open  to  this  temptation.  Indeed  this  is  the 
fleshly  indulgence  of  every  intellectual  mind  undisciplined 
by  the  principles  of  the  Gospel.  It  gratifies  the  love  of  dis- 
tinction. It  is  the  worship  of  self,  that  worst  idol,  that  most 
subtle  enemy  of  vital  religion.  "  Vain  man  would  be  wise, 
though  man  be  born  like  a  wild  ass^s  colt"  is  the  Divine  and 
pointed  illustration  of  the  folly  and  littleness  of  this  natural 
principle  of  the  heart.  Solid  satisfaction  and  rest  in  the 
Scriptural  revelation  will  only  be  found  in  cultivating  what 
Calvin  calls — 'a  kind  of  learned  ignorance,'  a  well-instructed 
contentment  to  be  ignorant  of  what  God  has  foreborne  to  de- 
clare. But  to  begin  with  the  speculative  instead  of  the  prac- 
tical truths  of  Revelation,  and  to  insist  upon  an  explanation 
of  its  difficulties  as  a  pre-requisite  to  the  acknowledgment  of 
its  authority,  and  personal  application  of  its  truths — this 
spirit  resists  faith,  the  appointed  medium  of  Divine  light ;  and 
thus  gives  to  infidelity  all  its  force,  and  leaves  the  heart  the 
unconscious  victim  of  its  own  delusions.  The  more  we  are 
disentangled  from  speculative  inquiries,  and  occupied  in  the 
pursuit  of  Scriptural  truth,  the  more  settled  will  be  our  con- 


MEMOIR,  &C.  239 


viction  of  the  genuineness  of  the  testimony,  and  our  conse- 
quent enjoyment  of  its  privileges.  Let  us  not  therefore  trifle 
with  temptation,  by  suffering  the  objections  of  a  cavilling  in- 
fidelity to  "  lodge  within  us."  Let  us  instantly  bring  them 
to  the  test  of  conscience,  "to  the  law  and  to  the  testimony." 
Thus  let  us  "  resist  the  devil,  and  he  will  flee  from  us." 

Secondly,  We  would  inculcate  an  implicit  faith  in  the  Divine 
Record.  And  here  we  trace  the  source  of  all  the  sin  and 
misery  that  have  deluged  the  world  for  nearly  six  thousand 
years.  God's  unchangeable  declaration,  "  Thou  shalt  surely 
die,"  was  diluted  to  an  uncertainty.  Thus  when  confidence 
in  the  word  of  God  was  weakened,  Satan's  lie  easily  pre- 
vailed. On  the  other  hand,  how  fully  did  Miss  Graham's 
unreserved  reliance  on  the  promise,  "Ask,  and  it  shall  be 
given  you,"  recover  her  fine  mind  to  its  true  position ;  en- 
trenched upon  the  supreme  authority  of  Scripture;  prostrate 
in  a  sense  of  her  ignorance;  honouring  her  God, -and  honoured 
by  him,  in  a  trembling  reverential  submission  to  his  word. 
How  many  cavilling  questions  arise  in  the  defect  of  this 
spirit !  The  difficulties  which  cannot  be  presently  explained 
are  considered  reasonable  grounds  for  unbelief.  Man,  under 
the  pretence  of  a  desire  to  satisfy  his  doubts,  rebels  against 
what  he  does  not  understand,  and  begins  to  "reply  against 
God."  But  in  fact  we  want  not  more  light,  but  more  hu- 
mility. Herein  consists  the  important  difference  between  the 
caviller  and  the  sincere  inquirer.  The  one  questions,  specu- 
lates, and  is  dissatisfied.  The  other  in  the  consciousness  of 
his  "  blindness,"  is  willing  to  be  "  brought  by  a  way  that  he 
knew  not,  and  to  be  led  in  paths  that  he  had  not  known." 
He  follows  under  the  guidance  of  the  Spirit  of  Truth,  like 
Abraham  under  the  direction  of  Providence,  step  by  step  in 
implicit  faith.  He  asks  not,  "How  can  these  things  be?" 
but,  "Thus  saith  the  Lord,"  determines  all  his  difficulties 
without  gainsaying.  And  this  practical  acknowledgment  of 
the  supremacy  of  Scripture  is  the  just  demand  of  God.  We 
must  not,  according  to  the  principles  of  neology,  degrade  the 
authority  of  his  word,  by  subjecting  it  to  trial  at  the  bar  of 
reason.  We  must  not  descend  from  our  hi<xh  vantage  posi- 
tion of  faith,  to  the  lower  ground  of  disputation.  This  inver- 
sion of  the  respective  offices  of  reason  and  faith  casts  down 
God  from  his  throne,  and  turns  our  light  into  darkness.  Rea- 
son must  indeed  be  exercised  in  examining  the  credentials  of 
the  revelation  -r  for  to  receive  an  unauthenticated  testimony  is 


240  MEMOIR  OF 

credulity,  not  faith  :  and  scepticism  is  less  culpable  than  be- 
lief. But  the  credentials  being  once  established,  we  are 
bound  to  receive  its  contents  with  the  most  implicit  submis- 
sion. Having  once,  therefore,  admitted  the  Divine  claim  of 
Scripture,  we  must  yield  to  it  our  unreserved  homage.  The 
question  is  not,  "What  thinkest  thou?"  but  "  How  readest 
thou?"  This  is  the  humility  of  faith,  the  child-like  spirit  of 
the  Gospel,  the  evidence  of  the  conversion  of  the  heart  to 
God.  "  Whosoever  shall"  thus  "  humble  himself  as  a  little 
child,  the  same  is  greatest  in  the  kingdom  of  heaven." — 
The  enriching  light  of  Divine  teaching  dispels  many  difficul- 
ties of  the.  reasoning  mind.  "  If  the  eye  be  single,  the  whole 
body  shall  be  full  of  light."  "  Sitting  with  Mary  at  Jesus' 
feet,"  and  "  learning  of  our  meek  and  lowly"  teacher,  we 
"  shall  find,"  instead  of  uncertainty,  confusion  and  wretched- 
ness, "rest  unto  our  souls." 

Thirdly,  We  would  impress  the  importanee  of  a  solid  ex- 
perience  of  the  power  of  the  gospel  upon  thv  heart.  When 
the  objections  against  Christianity  are  fairly  answered,  the 
main  hindrance  to  its  reception  yet  remains.  There  is  a 
strong  connection  between  the  speculative  principle  of  infi- 
delity, and  the  "  evil  heart  of  unbelief."  Unbelief  is  the  dis- 
ease— not  of  the  understanding — but  of  the  heart.  It  compre- 
hends the  "fulfilling  of  the  desires  of  the  flesh  and  of  the 
mind."  In  the  one  case  it  is  the  love  of  sin  resisting  the 
holiness  of  the  gospel.  In  the  other  case  it  is  (as  we  have 
just  illustrated  the  subject)  the  unsubdued  pride  of  the  heart 
rejecting  the  humility  of  the  gospel.  A  full  and  practical 
reception  of  the  truth  of  God  is  therefore  a  powerful  defence 
against  the  subtle  and  encroaching  enemy.  It  was  a  defect 
in  this  point,  that  exposed  Miss  Graham  to  the  baneful  influ- 
ence of  her  investigating  mind.  Her  early  principles  of  re- 
ligion, though  sincere,  were  not  inwrought  in  her  soul  in 
deep  and  permanent  influence.  This  unfixed  character  formed 
therefore  an  ineffective  safeguard  in  the  atmosphere  of  powerful 
temptation.  Her  neglect  of  prayer  threw  her  off  for  a  while 
from  her  dependence  upon  God.  Her  doubts  thickened  upon 
her.  The  strength  of  her  soul  was  paralyzed.  The  enemy 
was  at  the  door,  and  took  advantage  of  her  loss  of  inward 
perception  to  gain  a  temporary  ascendancy.  However  strong 
and  satisfactory  is  the  external  evidence  of  the  gospel ;  yet 
we  want  the  apprehension  and  proof  of  its  adaptation  to  our 
necessities  to  endear  and  establish  it  to  us  in  all  the  strength 


MARY  JANE  GRAHAM.  241 

of  sensible  demonstration.  When  "the  gospel  comes  in 
power,  and  in  the  Holy  Ghost,"  then  does  it  come  with 
much  assurance.  "  He  that  believeth  hath  the  witness  in 
himself."  The  transforming  power  of  the  gospel  into  the 
Divine  image  is  the  most  decisive  evidence  of  its  Divine  ori- 
gin ;  and  this  is  an  evidence  which  is  always  present  with 
us — connected  with  all  our  Christian  habits  of  thought  and 
practical  life — and  accumulating  in  weight  of  testimony, 
in  every  successive  instance  of  its  efficacy  throughout 
the  world.  The  unbeliever  therefore  (for  this  is  the  real 
character  of  the  merely  nominal  professor  of  the  Bible)  enters 
into  conflict  with  the  infidel  at  very  serious  disadvantage. 
He  may  probably  be  inferior  to  his  opponent  in  power  of 
reasoning,  and  subtlety  of  argumentation.  He  may  be  un- 
furnished with  a  distributive  view  of  the  historical  evidence 
of  the  gospel,  to  repel  the  attacks  that  are  made  upon  it; 
and,  being  unable  to  strengthen  his  points  by  the  demonstra- 
ble evidence  of  his  own  senses,  he  is  in  great  danger  of  being 
shaken  from  the  first  principles  of  his  faith.  Or  even  sup- 
posing him  to  be  on  equal  terms  with  his  adversary — well- 
furnished  with  an  outward  coat  of  armour  ;  yet  if  his  interior 
be  not  defended  by  "  the  whole  armour  of  God,"  the  poisoned 
arrows  may  find  an  entrance  into  his  inmost  soul.  If  he  be 
ignorant  of  the  spiritual  blessings  of  the  gospel,  he  can  have 
but  a  very  imperfect  conviction  of  the  importance  of  its  prin- 
ciples. They  hang  loosely  about  him.  There  is  a  want  of 
energy  in  the  grasp  to  "hold  them  fast;"  and  not  being 
"  grounded  and  settled  in  the  faith,"  never  having  had  a  real 
possession  of  "the  hope  of  the  gospel,"  he  cannot  be  secure 
against  being  "  moved  away  from"  the  profession  of  it.  His 
indecision  is  the  first  step  to  apostacy,  and,  should  it  proceed  to 
this  ultimate  point,  it  is  only  his  just  punishment  for  neglect- 
ing to  walk  closely  and  humbly  with  his  God.  It  is  there- 
fore most  difficult  for  him  to  keep  the  field  at  all  points  against 
the  infidel  upon  the  low  ground  of  external  argument.  For 
though  we  protest  against  the  supposition  of  any  vulnerable, 
or  even  debateable  points  on  the  side  of  Christianity  ;  yet  the 
strength  of  the  infidel  side,  as  we  have  just  hinted,  bears 
upon  his  opponent  with  mighty  influence  connected  with  the 
appetites  of  his  own  heart.  Thus  man  becomes  not  only  a 
rebel  against  his  God,  but  a  traitor  to  himself,  and  the  mur- 
derer of  his  own  happiness.  Living,  therefore,  without 
prayer — we  should  assay  to  go  to  the  intellectual  conflict 
v  2 


242  memoir  or 

with  armour  that  we  have  not  proved,  and  therefore  that 
would  render  us  bat  uncertain  protection.  Unexercised  in 
Christian  faith,  we  cast  away  the  only  "  shield,  whereby  we 
could  quench  the  fiery  darts  of  the  wicked  one."  In  propor- 
tion to  the  practical  influence  of  the  principles  of  the  gospel 
will  be  our  intelligent  conviction  of  their  Divine  origin.  A 
holy  taste  will  enable  us  to  receive  the  evidence  of  Christian 
truth.  In  every  step  of  spiritual  religion  will  the  invisible 
realities  of  the  gospel  be  embodied  and  appropriated.  The 
light  to  discover  their  external  evidence  will  be  thus  increased 
by  the  removal  of  a  counteracting  internal  bias ;  and  the  be- 
liever, retreating  in  a  heavenly  atmosphere  of  communion 
with  God,  will  be  little  disturbed  by  speculative  doubts — 
"  Thou  art  my  hiding-place  and  my  shield ;  I  hope  in  thy 
word." 

Lastly,  let  the  mind  be  informed,  expanded,  strengthened 
in  its  positions  by  an  intelligent  acquaintance  with  some  of 
our  most  valuable  treatises  upon  the  evidences  of  Christianity 
— those  most  especially,  that  connect  the  testimony  of  internal 
perception  with  external  proof.  Thus  covered  at  all  points 
of  intellectual  or  spiritual  warfare  "  with  the  armour  of 
righteousness  on  the  right  hand  and  on  the  left" — the  simple- 
minded  Christian  will  "  be  ready  always  to  give  an  answer 
to  every  man  that  asketh  him  a  reason  of  the  hope  that  is  in 
him  with  meekness  and  fear." 

II.  We  would  mark  from  this  Memoir  the  high  importance 
of  a  settled  profession  of  the  gospel.  We  have  already  seen 
the  rich  and  matured  character  of  Miss  Graham's  doctrinal 
sentiments.  Hers  was  not  the  religion  of  feelings  (though 
her  feelings  were  powerfully  engaged,)  but  of  solid  intelli- 
gent conviction.  There  was  no  excitement  of  impulse  or 
imagination,  no  love  of  novelty,  but  a  contentment  in  solid, 
Scriptural,  and  practical  views  of  Divine  truth.  Here  was  a 
ground-work  for  that  steady  consistency  of  Christian  profess- 
ion, in  which  she  was  enabled  to  serve  her  God  and  Saviour 
with  acceptance  and»usefulness.  It  would  be  a  painful  in- 
vestigation to  trace  the  various  causes  and  symptoms  of  that 
unsettled  aspect  of  religion,  which  the  present  state  of  the 
church  so  largely  exhibits.  Too  often  we  find  the  profession 
to  be  of  a  superficial,  and  therefore  of  an  uninfluential  character. 
A  susceptible  temperament  opens  the  door  to  self-delusion. 
The  religion  of  the  imagination  is  substituted  for  the  religion 
of  the  heart.     Sentimentalism  captivates  the  mind  by  a  sort  of 


MARY  JANE  GRAHAM.  243 

confused  ideal  sublimity.  Unorganized  excitement  is  mis- 
taken for  solid  practical  principle.  External  separation  from 
the  world  is  identified  with  the  spiritual  love  of  holiness.  A 
habit  of  serious  thought  and  partial  reformation  is  commenced 
without  any  defined  motive  or  object.  Hence,  when  the  tem- 
porary impulse  has  subsided,  the  baseless  fabric  resting  upon 
it  begins  to  shake.  The  religion  of  novelty  and  interest  be- 
comes irksome  drudgery,  without  any  spring  of  activity  or 
privilege.  The  peace  and  joy,  which  had  been  anticipated  as 
the  immediate  result  of  a  certain  train  of  feelings,  ends  in  dis- 
appointment; and  the  "goodness"  which  had  no  connexion 
with  tenderness  of  heart,  humility,  and  faith,  "  passes  away 
as  the  morning  cloud,  and  the  early  dew."  The  man  who 
had  been  living  upon  notions,  doctrines,  and  feelings — not 
upon  realities — sinks  down  into  the  character  of  a  dry,  heart- 
less professor,  with  no  genuine  response  to  the  vitality  of 
godliness. 

Of  others  again  we  would  speak  with  special  tenderness, 
while  we  are  constrained  to  consider  them  as  wanderers  from 
"  the  old  paths,"  where  the  church  of  God  has  hitherto  found 
"  rest,"  refreshment,  and  establishment.  But  we  cannot  view 
without  the  deepest  concern  the  attempt  now  made  by  true 
disciples  of  Christ  (for  such  undoubtedly  are  many  of  those 
to  whom  we  allude)  to  degrade  the  Son  of  God  to  a  sinful 
participation  and  sympathy  with  our  nature.  We  feel  bound 
to  protest  against  that  '  great  truth,'  now  for  the  first  time 
opened  to  the  church — that  believers  in  this  life  of  sin  and  im- 
perfection, attain  at  leastr  equal  communion  with  their  God, 
and  participation  of  Divine  influence  with  their  heavenly  Sa- 
viour. Thus  is  the  child  of  fallen  Adam  complete  in  himself, 
not  in  his  Saviour.  He  needs  no  exercise  of  contrition,  no 
application  to  the  blood  of  the  atonement  for  his  daily  defi- 
ciencies, no  High  Priest  to  "  bear  the  iniquities  of  his  holy 
things."  The  plenary  baptism  of  the  Spirit-  precludes  the 
need  of  an  atoning  and  interceding  Saviour  for  present  de- 
ficiencies and  defilements,  and  perfects  what  is  called  an  ho- 
liness in  the  flesh,  an  inherent  righteousness,  which  blots  out 
the  character  of  sinners,  and  obscures  the  glory  of  the  right- 
eousness of  the  Redeemer,  as  the  exclusive  ground  of  justifi- 
fication  before  God. 

If  we  look  for  the  external  seal  of  these  anti-scriptural 
doctrines,  it  will  be  found  in  the  exhibition  of  certain  tongues 
(dissimilar  from  the  primitive  manifestations,  because  un- 


244  MEMOIR  OF 

known,  and  therefore  unfruitful  to  the  church)  connected 
with  impulses  of  an  extraordinary  character,  both  of  which 
have  been  confessed  by  some  of  the  most  accredited  subjects 
to  have  been  the  offspring  of  delusion.  Does  not  all  this 
seem  to  invest  the  Apostolic  caution  almost  with  the  charac- 
ter of  prophecy — "  I  fear,  lest  by  any  means,  as  the  serpent 
beguiled  Eve  through  his  subtlely,  so  your  mind  should  be 
corrupted  from  the  simplicity  that  is  in  Christ]"  That 
these  doctrines  come  not  from  Christ  is  manifest  from  their 
obvious  tendency  to  exalt  self,  and  to  stain  the  unspotted 
holiness  of  our  Divine  Saviour.  That  they  are  not  the  fruit 
of  the  unction  of  the  Spirit,  is  equally  clear  from  their  re- 
sults, in  obscuring-  the  light  and  authority  of  Scripture  by 
some  super-induced  credentials,  and  thus  confounding-  "  the 
spirit  of  truth"  in  the  word,  and  "  the  spirit  of  error"  in  the 
new  revelation.  That  as  novelties  they  have  no  stability, 
we  are  encouraged  to  believe  from  the  gracious  deliverance 
that  has  been  manifested  to  some,  who  were  fast  bound  un- 
der their  seductive  influence ;  while  those  who  are  yet  be- 
guiled claim  (though  perhaps  they  may  not  thank  us  for 
putting  forth  the  claim)  our  Christian  sympathy,  forbearance, 
and  prayer. 

What  are  wanted  on  all  sides  as  the  basis  of  an  estab- 
lished profession,  are — First,  brokenness  and  contrition  of 
heart.  Here,  as  we  before  observed,  Miss  Graham's  defi- 
ciency exposed  her  to  "  the  snare  of  the  devil."  Not  being 
deeply  impressed  with  the  sense  of  her  own  vileness,  she 
could  not  lie  low  enough  before  her  God  to  receive  his  pure 
and  heavenly  light  in  her  soul.  He  was  therefore  pleased  to 
humble  her  thoroughly,  till  he  had  brought  her  to  his  feet ; 
that  happiest,  lowest,  yet  most  exalted  place  for  a  redeemed 
sinner.  What  Job  learnt  in  his  prostrate  frame  of  humilia- 
tion, made  all  the  former  attainments  of  this  "  perfect  man" 
of  God  appear  as  nothing  in  his  eyes.  And  indeed  there  is 
much  to  be  acquired  in  a  self-abasing  walk  with  God,  and  in 
a  well-digested  study  of  our  hearts,  before  there  can  be  any 
capacity  for  receiving  a  Scriptural  apprehension  of  the  doc- 
trines, that  are  the  matter  of  present  controversy  in  the 
church.  The  decided  views  on  these  subjects,  that  are 
sometimes  received  at  an  early,  and  perhaps  uncertain,  stage 
of  the  Christian  profession,  have  been  probably  obtained  un- 
der the  influence  of  excitement,  rather  than  from  Divine 
teaching — from   an  implicit  submission   to  some  professed 


MARY  JANE  GRAHAM.  245 

leader  in  the  church,  rather  than  from  a  simple  exercised 
study  of  the  sacred  volume.  In  the  spirit  of  brokenness  of 
heart  this  deluding  power  of  excitement  is  subjugated  to  a 
chastened  temper  of  tenderness  and  self-distrust.  One  want 
absorbs  every  faculty  and  desire  of  the  soul.  There  is  no 
temptation  to  linger  by  the  way  in  busy  idleness  amid  the 
attractions  of  novelty.  There  is  a  careful  guard  against  all 
entanglements  of  disputation,  that  might,  by  diverting  the 
mind  from  the  main  object  of  pursuit,  palsy  the  spiritual 
affections,  and  pervert  even  the  word  of  God  to  an  occasion 
of  erasing  instead  of  fixing  permanent  impressions  upon  the 
heart.  In  this  spirit  of  "simplicity  and  godly  sincerity," 
the  mind  will  gradually  be  enabled  to  receive  Scriptural 
statements,  that  before,  it  had  been  unable  to  comprehend; 
and  will  grasp,  with  an  intelligent  habit  of  faith,  the  fulness 
of  Divine  truth  in  all  its  happy  and  practical  influence. 

Connected  with  this  temper,   spiritual   apprehensions  of 
Christ  are  of  the  utmost  moment.     This  was  the  main  prin- 
ciple of  Miss  Graham's  steadiness  of  profession.     She  was 
accustomed,  as  we  have  before  noticed,  to  "  consider  Christ." 
Hers  were  not  transient  glances  at  the  glorious  object  of 
faith.     Her  religion  was  characterized  by  a  contemplative 
habit  of  connecting  every  part  of  the  Christian  system  with 
Christ.     And    in   this   great  subject,   the  most  intellectual 
mind  will  find  full  employ.     Unfathomable  depths,  after  a 
long  life  of  research,  will  yet  remain  to  be  explored.     Here 
we  may  advance  with  deeper  intensity  of  interest  at  every 
successive  step,  until  the  whole  soul  is  "  filled  with  all  the 
fulness  of  God!"      A  mind   sustained  and  invigorated  by 
these  sublime  contemplations,  will  lose  its  speculative  taste ; 
will  try  "doubtful  disputations"  by  their  reference  to  this 
grand  subject;  and,  while  enlarging  to  the  utmost  its  com- 
pass of  sacred  truth,  will  be  drawn  off  from  uncertain  doc- 
trines to  those  that  are  evidently  Scriptural  in  their  character, 
clear  in  their  light,  fruitful  in  privilege,  holy  in  influence. 
"Not"  being  altogether  "ignorant  of  Satan's  devices,"  the 
Christian  will  readily  trace  to  its  proper  source  all  diverging 
from  this  concentrating  point,  and  will  steadily  guard  against 
this    baneful    "corruption    from   the   simplicity   that   is   in 
Christ."     And  thus  living  by  faith,  he  will  live  upon  the 
vitality  of  the  gospel.     The  unfolding  of  Christ  makes  holi- 
ness at  once  practicable  and  precious.      His  principles,  as 
they  expand  in  knowledge,  will  become  more  practical  in  re- 


246  MEMOIR  OF 

salts;  while  these  results  will  reciprocally  exercise  his  prin- 
ciples in  a  more  lively  and  delightful  glow  of  Divine  light. 

For  the  cultivation  of  this  spiritual  contemplation,  habits 
of  retirement  seem  to  be  of  importance.  Leaving  the  time, 
measure,  and  rules  to  every  man's  judgment  and  conscience, 
and  being  fully  aware  that  a  difference  of  character  generates 
in  this  particular  a  diversity  in  the  operation  of  Divine  grace 
— we  cannot  forbear  inculcating  the  general  subject  as  appli- 
cable to  the  several  departments  of  the  church.  Doubtless 
Miss  Graham  drew  much  advantage  from  her  retired  habits 
to  exercise  her  mind  in  heavenly  contemplation.  Probably 
much  of  the  defective  standard  of  attainment  and  privilege 
in  the  present  day  may  be  traced  to  the  neglect  of  the  habits 
now  adverted  to.  Christians  actively  engaged  in  the  service 
of  God  may  be  ensnared  by  the  very  activity  of  their  en- 
gagements. Those  of  a  more  quiet  and  collected  tempera- 
ment, will  connect  their  "times  of  refreshing  from  the  pre- 
sence of  the  Lord" — their  most  solid,  stable,  invigorating 
comfort — with  the  cultivation  of  this  habit.  Those  who 
are  enabled  still  to  maintain  the  freshness  of  their  early 
impressions,  feel  their  need  of  this  advantage,  and  mourn 
over  the  deprivation  of  it  as  a  loss,  for  which  no  Christian 
society — however  refined,  elevated,  or  holy — can  compensate. 
All  who  realize  the  difficulties  of  their  daily  path,  and  the 
weariness  that  belongs  to  incessant  watchfulness  and  conflict, 
must  feel ;  that  as  the  body  cannot  be  sustained  without 
sleep,  so  neither  can  the  soul  thrive  without  the  active  rest — 
so  to  speak — of  retirement  with  God.  A  recollected  habit  of 
mind— shutting  out  the  world,  and  calling  home  our  thoughts 
to  Christ  and  eternity — is  indispensable  to  give  life  and  spi- 
rituality to  our  religion,  to  bring  the  one  object  of  faith  into 
fixed  contemplation,  and  the  more  enlivening  prospects  of 
eternity  into  more  constant  influence. 

Need  we  further  suggest  the  incalculable  importance  of  a 
deep  and  spiritual  study  of  the  word  of  God,  in  connection 
with  an  established  profession  of  the  gospel  1  Miss  Gra- 
ham's exclusive  study  of  the  word  after  the  period  of  her  re- 
covery from  infidelity — ('the  Lord  helping  her  to  pray  over 
every  word  she  read')  must  have  been  productive  of  a  rich 
harvest  to  her  soul.  And  indeed  the  general  supremacy  and 
entireness  of  this  sacred  study  throughout  life  was  a  main 
source  of  her  mature  apprehension  of  the  doctrines  of  Christ. 
May  not  a  partial  study  of  Scripture  explain  the  difficulty — 


MARY  JANE  GRAHAM.  247 

why  sincere  Christians — praying  for  the  promised  "guidance 
of  the  Holy  Spirit  into  all  truth'''' — should  yet  be  left  under 
the  influence  of  error  1  Do  they  heartily  desire  to  be  guided 
into  all  truth — into  practical  as  well  as  doctrinal — into  hum- 
bling- as  well  as  the  more  exciting — truths  T  Is  every  part  of 
the  holy  book,  after  the  example  of  this  devoted  saint,  hon- 
oured as  the  word  of  God — carefully  explored,  and  earnestly 
prayed  over  ?  The  promise  sapposes  a  diligent  search  of  the 
whole  field  of  Divine  truth,  and  the  neglect  of  any  part  of 
this  field  shuts  us  out  from  the  sphere  of  the  promise.  Per- 
haps also  a  superficial  study  of  "the  word  of  Christ" — even 
when  the  whole  surface  is  surveyed — is  one  of  the  most 
prominent  causes  of  slight  profession  in  the  present  day.  It 
too  often  lodges  only — not  "dwells"  with  us ;  or  it  dwells 
with  us — not  in  us  ;  or  the  "  riches"  of  the  treasure-house  are 
too  little  regarded;  or  Christian  "wisdom"  is  little  exercised 
in  the  application  of  its  contents  to  our  several  emergencies. 
In  some  cases  we  mark  a  disproportionate  attention  to  the 
externals  of  Scripture,  which  betrays  a  criminal  in  difference  to 
its  spiritual  excellences.  The  holy  simplicity  of  study  is  de- 
teriorated. The  mind  is  contented  to  feed  upon  husks,  while 
the  heavenly  pleasures  connected  with  the  internal  study  of 
the  sacred  volume  are  untouched  and  unknown.  With  others 
again  the  subjects  revolve  before  the  mind,  but  without  re- 
search. The  difference  is  inconceivable  between  the  act  of 
reading,  and  the  habit  of  meditation  and  search  in  the  sacred 
volume.  If  the  mind  does  not  ponder  often  upon  Scripture, 
no  definite  views  will  be  obtained ;  no  profitable  instruction 
drawn  out  from  it.  Whereas  a  spiritually  reflecting  mind 
will  extract  rich  meaning  from  its  apparently  difficult  and 
barren  portions.  Being  made  the  subject  of  thought,  and 
formed  into  materials  for  prayer,  Scripture  knowledge  be- 
comes of  -a  more  heavenly  character;  and  meditation  upon  a 
single  passage  becomes  more  fruitful  than  the  general  reading 
of  large  portions  of  the  sacred  book.  Perhaps  there  is  no 
precept  more  intimately  connected  with  Christian  establish- 
ment, than  that  which  has  been  indirectly  adverted  to — "  Let 
the  word  of  Christ  dwell  in  you  richly  in  all  wisdom."  Let 
there  be  no  part  of  us,  where  the  word  does  not  dwell.  Let 
there  be  no  part  of  the  word,  that  does  not  dwell  in  us.  Here 
is  a  new  world  of  heavenly  light,  where  the  intellect  is  called 
forth  into  its  full  exercise.  Here  the  soul  is  refreshed,  and 
the  heart  is  moulded  under  the  influence  of  Divine  wisdom  ; 


248  MEMOIR  OF 

and  hence  stability  of  our  profession  "  in  the  simplicity  of 
Christ."  F 

We  would  venture  to  add  a  few  words  upon  the  high  res- 
ponsibility of  cultivating  "  the  spirit  of  a  sound  mind."  The 
high  estimate  which  the  apostle  formed  of  this  faculty  may 
be  seen  in  his  placing  it  among  the  special  gifts  for  the  work 
of  the  ministry,  and  in  his  prayers  for  his  own  son  in  the 
faith,  and  for  his  beloved  flock,  that  they  might  maintain  it 
in  constant  exercise.  His  own  example  proves,  that — instead 
of  a  sound  judgment  cooling  the  fervour  of  zeal  (as  it  is  some- 
times supposed  to  do) — it  increases  its  effect  by  directing  its 
movements.  Indeed  a  weakness  in  this  point  brings  with  it 
many  hindrances  to  a  settled  consistency  of  profession.  A 
luxuriant  imagination  often  obscures  the  well-regulated  and 
implicit  exercise  of  faith.  The  truth  is  often  clothed  with 
adventitious  attractions.  It  is  not  received  simply  as  of  God. 
There  is  a  want  of  clear  perfection  and  determined  grasp  of 
the  points  presented  to  view.  Again,  an  excited  tempera- 
ment without  a  staid  judgment,  opens  many  avenues  of  delu- 
sion. This  is  a  matter  of  frequent  notice  in  the  cases  of  a 
defective  religious  education,  or  of  late  conversion;  or  in  a 
rapid  transition  from  the  cares  of  business  or  the  warfare  of 
the  camp,  to  the  heated  atmospheres  which  are  now  to  be 
found  in  the  church.  The  dazzling  brightness  of  truth  break- 
ing in  upon  unfurnished  minds,  and  often  upon  palpable 
darkness,  overpowers  the  faculty  of  discrimination.  The 
overturn  of  their  former  opinions  has  destroyed  confidence  in 
their  own  conclusions ;  and  together  with  their  old  prejudices, 
their  intellectual  stability  is  swept  away. 

In  another  direction,  also,  lively  affections  and  weak  judg- 
ment give  a  wrong  bias  to  the  character.  The  Christian  un- 
der an  enlivening  sense  of  the  Saviour's  love  is  ready  to  em- 
brace any  new  view  or  doctrine,  which  he  conceives  calcu- 
lated to  honour  and  exalt  him.  Now  a  controlling  power  is 
as  necessary  for  the  healthful  regularity  of  the  mind,  as  an  in- 
vigorating principle.  Opiniative  decision  is  too  often  mis- 
taken for  spiritual  principle.  We  want  the  influence  of  "  the 
wisdom  from  above,"  not  only  to  open  to  our  minds  expanded 
and  attractive  views  of  truth,  but  to  enable  us  to  affix  to  every 
part  its  just  proportion— that  no  favourite  doctrines  be  suffer- 
ed to  absorb  our  interest,  or  be  raised  to  an  undue  impor- 
tance— that  essential  points  may  have  their  preponderance 
over  those  of  a  more  doubtful  character — that  every  step  of 


MART  JANE  GRAHAM.  249 

our  progress  may  present  to  us  a  more  complete  view  of  the 
harmony  of  the  system.  The  multitude  of  excursions  in  the 
theological  field,  without  arid  beyond  the  rule  of  revelation, 
are  an  evidence  of  that  wandering  of  the  mind  from  reality, 
and  that  triumph  of  imagination  over  truth,  that  denotes  a 
mind  not  in  the  full  possession  of  its  own  powers.  But  let 
us  in  another  track  be  careful  that  the  sublime  contemplation 
of  the  gospel  does  not  pamper  a  prurient  curiosity :  but  rather 
that  it  gives  a  more  settled  character  to  our  faith,  and  a  wise 
and  active  direction  to  our  practice.  Let  us  watch,  also 
under  the  exercise  of  this  sound  mind,  that  the  fear  of  uncer- 
tain doctrines  does  not  quench  the  ardour  of  Scriptural  inves- 
tigation— that  we  continue  our  research  "  unto  all  the  riches 
of  the  full  assurance  of  understanding," — that  we  go  on  as 
long  as  there  is  one  point  of  the  sacred  book  unexplored — 
"  forgetting  the  things  that  are  behind,  and  reaching  forth  unto 
those  things  that  are  before." 

We  cannot  but  remark,  hov;  frequently  a  defect  of  sound- 
ness of  mind  is  connected  with  unsteadiness  of  Christian  pro- 
fession. And  indeed  in  all  cases,  important  talents  of  in- 
fluence are  wasted,  and  valuable  spheres  of  usefulness  are 
contracted,  by  this  evil.  What  servant  of  God,  therefore, 
conscious  alike  of  his  responsibility  and  weakness,  will  not 
present  his  frequent  and  earnest  petition  to  the  throne  of 
grace,  "  Teach  me  good  judgment  and  knowledge?"  These 
inestimable  blessings  are  not  the  exclusive  accomplishments 
#of  highly-gifted  intellects.  The  believer,  weak  in  natural  in- 
telligence, but  simple  in  dependence  upon  his  God,  will  be 
not  only  guided,  but  established  in  the  truth,  even  in  the 
midst  of  abounding  errors.  He  will  be  taught  "  not  to  be- 
lieve every  spirit,  but  to  try  the  spirits,  whether  they  be  of 
God."  He  will  be  led  to  "  try  the  things  that  differ"  in  the 
church — not  by  the  holiness  of  their  several  professors,  (which — 
even  if  it  were  more  perfectly  apprehended — is  not  the  de- 
cisive Test  of  Truth,)  but  by  "the  law  and  the  testimony  ;" 
being  assured,  "that  if  they  speak  not  according  to  this 
word"— though  they  be  "  angels  of  light"—"  there  is  no  light 
in  them." 

HI.  The  memoir  before  us  may  also  point  out  the  ground 
and  blessedness  of  Scriptural  enjoyment.  Miss  GrahanVs  full 
reception  of  the  high  principles  of  the  gospel  made  Christian 
devotedness  a  privilege,  and  Christian  resignation  the  path  of 
peace.  Her  clear  views  of  sovereign  grace ;  her  tender  spi- 
W 


250  MEMOIR  OF 

rit  of  assured  confidence ;  and  the  bright  beaming1  rays  of  her 
hope  of  glory,  were  sources  of  incessant  energy  and  heavenly 
cheerfulness.  The  spiritual  atmosphere  in  which  she  lived, 
communicated  life  to  her  fainting  spirit.  Her  heart  received 
a  new  bent,  and  found  a  new  home  in  the  bosom  of  her  God. 
The  staid  sobriety  of  her  character,  the  happiness  she  found 
in  entire  consecration  of  herself  to  God ;  her  quiet  composure 
of  mind  in  the  chamber  of  suffering ;  the  overcoming  strength 
and  vigour  sustaining  her  soul  in  joyfulness;  abundantly 
proved,  that  she  had  not  embraced  an  empty  cloud,  that  she 
had  not  caught  a  shadow  under  the  delusion  of  enjoying  God ; 
but  that  God  was  indeed  the  rest  and  portion  of  her  soul. 

But  what,  on  the  other  hand,  is  the  portion — what  the  pros- 
pect of  the  man  (whether  destitute  of  the  profession  of  the 
gospel,  or  holding  it  in  delusion),  who  lives  "  without  God 
in  the  world  1  He  must  raise  his  "  altar,"  if  he  thinks  of 
worship  at  all  for  the  quieting  of  conscience — "  To  the  un- 
known God."  He  makes  to  himself  a  God  after  his  own 
fancy,  his  own  heart ;  and  itprovesto  be  an  infinite  nothing. 
He  cannot  know  his  Creator.*  He  cannot  therefore  enjoy  him. 
For  want  of  this  knowledge  and  enjoyment,  he  dooms  him- 
self to  everlasting  misery.  He  will  not  rest  in  God.  He 
cannot  rest  in  any  thing  short  of  God.  If  ever  there  was  a 
remedy  designed  for  man,  bearing  the  character  of  Divine 
love,  it  is  the  gospel  of  Jesus,  opening  an  uncreated  source  as 
alone  sufficient  to  quench  the  thirst  of  immortal  souls,  "  Ho  ' 
every  one  that  thirsteth,  come  ye  to  the  waters,  and  he  that 
hath  no  money;  come  ye,  buy,  and  eat;  yea,  come,  buy  wine 
and  milk,  without  money  and  without  price.  Wherefore  do 
ye  spend  money  for  that  which  is  not  bread  1  and  your  labour 
for  that  which  satisfieth  not?  hearken  diligently  unto  me,  and 
eat  ye  that  which  is  good,  and  let  your  soul  delight  itself  in 
fatness.  Incline  your  ear,  and  come  unto  me  :  hear,  and 
your  soul  shall  live." 

Let  us  hear  the  breathings  of  the  holy  and  seraphic  Baxter, 
after  this  soul-satisfying  portion.  '  In  thee  I  expect  my  true 
felicity  and  content.  To  know  thee,  and  love  thee,  and  de- 
light in  thee,  must  be  my  blessedness,  or  I  must  have  none. 
The  little  tastes  of  this  sweetness,  which  my  thirsty  soul 
hath  had,  do  tell  me  that  there  is  no  other  real  joy.     I  feel 

*  See  Miss  Graham's  striking  and  original  thoughts  on  this  subject 
in  the  latter  part  of  the  Test  of  Truth. 


MARY  JANE  GRAHAM.  251 

that  thou  hast  made  my  mind  to  know  thee,  my  heart  to  love 
thee,  my  tongue  to  praise  thee,  and  all  that  I  am  and  have  to 
serve  thee.  And  even  in  the  panting,  languishing  desires  and 
motions  of  my  soul,  I  find  that  thou,  and  only  thou,  art  its 
resting  place ;  and  though  love  do  now  but  search,  and  pray, 
and  cry,  and  weep,  and  is  reaching  upward,  but  cannot  reach 
the  glorious  light,  the  blessed  knowledge,  the  perfect  love, 
for  which  it  longeth;  yet  by  its  eye,  its  aim,  its  motions,  its 
moans,  its  groans,  I  know  its  meaning,  where  it  would  be,  and 
I  know  its  end.  My  displaced  soul  will  never  be  well,  till  it 
come  near  to  thee,  till  it  know  thee  better,  till  it  love  thee 
more.  Wert  thou  to  be  found  in  the  most  solitary  desert,  it 
would  seek  thee ;  or  in  the  uttermost  parts  of  the  earth,  it 
would  make  after  thee.  Thy  presence  makes  a  crowd  a 
church ;  thy  converse  maketh  a  closet,  or  solitary  wood  or 
field,  to  be  akin  to  the  angelical  choir.  The  creature  were 
dead,  if  thou  wert  not  its  life ;  and  ugly,  if  thou  wert  not  its 
beauty ;  and  insignificant,  if  thou  wert  not  its  sense.  The 
soul  is  deformed,  which  is  without  thine  image ;  and  lifeless 
which  liveth  not  in  love  to  thee,  if  love  be  not  its  pulse,  and 
prayer  and  praise  its  constant  breath.  The  mind  is  unlearned, 
which  readeth  not  thy  name  on  all  the  world.  He  dreameth, 
who  doth  not  live  to  thee.  Oh  !  let  me  have  no  other  por- 
tion! no  reason,  no  love,  no  life,  but  what  is  devoted  to  thee, 
employed  on  thee,  and  for  thee  here,  and  shall  be  perfected  in 
Thee,  the  only  perfect,  final  object  for  evermore.  Upon  the 
holy  altar,  erected  by  thy  Son,  and  by  his  hands,  and  his  me- 
diation, I  humbly  devote  and  offer  to  thee  this  heart.  Oh  ! 
that  I  could  say  with  greater  feeling — this  Jlaming,  loving, 
longing  heart !  But  the  sacred  fire  which  must  kindle  on  my 
sacrifice,  must  come  from  thee.  It  will  not  else  ascend  unto 
thee.  Let  it  consume  this  dross,  so  the  nobler  part  may  know 
its  home.  All  that  I  can  say  to  commend  it  to  thine  accept- 
ance, is,  that  I  hope  it  is  washed  in  precious  blood,  and  that 
there  is  something  in  it  that  is  thine  own.  It  still  looketh 
toward  thee,  and  groaneth  to  thee,  and  followeth  after  thee, 
and  will  be  content  with  gold,  and  mirth,  and  honour,  and 
such  inferior  fooleries  no  more.  It  lieth  at  thy  door,  and  will 
be  entertained,  or  perish.  Though  alas  !  it  loves  thee  not  as 
it  would.  I  boldly  say,  it  longs  to  love  thee.  It  loves  to 
love  thee.  It  seeks,  it  craves  no  greater  blessedness  than  per- 
fect, endless,  mutual  love.  It  is  vowed  to  thee,  even  to  thee 
alone,  and  will  never  take  up  with  shadows  more;  but  is 


252  MEMOIR,  &C. 

resolved  to  lie  down  in  sorrow  and  despair,  if  thou  wilt  not 
be  its  rest  and  joy.  It  hateth  itself  for  loving  thee  no  more, 
accounting  no  want,  deformity,  shame,  or  pain,  so  great  and 
grievous  a  calamity.' 

Christians  !  You,  like  this  holy  man  of  God,  have  made 
trial  of  this  portion  ;  and  you  alone  are  competent  to  speak  of 
it.  You  can  bear  testimony  that  the  knowledge  and  enjoy- 
ment of  God,  coming  to  us  through  Christ,  our  Head,  our 
All,  is  unspeakable  bliss.  It  fills  the  most  enlarged  appetite 
of  the  soul.  It  fixes  our  hovering  thoughts  and  restless  an- 
ticipations. It  perfects  all  our  desires  in  holy  delight  and 
joy.  It  is  the  triumph  of  everlasting  love  over  all  the  wretch- 
edness, wants,  and  guilt  of  man.  It  gives  supreme  enjoy- 
ment in  life,  hope  in  death,  a  portion  for  eternity. 

"  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon 
earth  that  I  desire  beside  thee.  My  flesh  and  my  heart  faileth  • 
but  God  is  the  strength  of  my  heart,  and  my  portion  for  ever.11 


THE  END. 


I 


